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HH
Be advised these are still in the works - especially the proper orders etc.
ספר פרי עץ חיים שבועות
(זה נמצא בס"א - ויכוין בשמות היוצאים מהם, שהם כ"ד קישוטי כלה, שם
אחד בכל
ספר,
והוא יוצא מאות ראשונה ואחרונה, של תיבה שניה, של פסוק אחרון של הספר, אות א' נקוד
קבוץ, ושניה קמץ. ואם התיבה בת ב' אותיות היא השם,
ובספרים שכופלים פסוק אחד, אין
השם
יוצא מפסוק הנכפל, אלא מפסוק אחרון ממש. ועוד יכוין שם
אחד, בתיבה שלפני תיבה
אחרונה ע"ד הראשון, ויצרף זה השם
השני עם שם הראשון, ויכוין אותו מצורף בשם
א' של
ד' אותיות. ויכוין בו
צרוף א' של אדני, וכה יעשה בכל
הכ"ד ספרים, בספר
ראשון צירוף
א' של אדני, ובשני השני עד כלותם.
והכ"ד ספרים, הם ה' חומשי תורה, ה' מגילות, ח'
נביאים, והם - יהושע, שופטים, שמואל, מלכים, ישעיה, ירמיה, יחזקאל, ותרי עשר
כחד
חשיבי. והשם יוצא מפסוק אחרון של מלאכי. וה' כתובים והם -
תהלים, והשם יוצא מפסוק
אחרון דספר
חמישי, איוב, משלי, ד"ה, ודניאל עזרא ונחמיה
כחד חשיבי, והשם יוצא מפסוק
אחרון דנחמיה ע"כ. ובכח הלימוד זה,
אנו מושכין כתר לז"א, כמ"ש לעיל.):
(נ"א
מע"ח - צריך לקרות דניאל קודם דברי הימים, ואחר כל הסדר נוהגים החברים לקרות
אדרא רבא, מן זמן הרב רבי אפרים ז"ל. אמנם הכתובים של מגלת איכה יקרא בלחש, כי
הוא
י"ט. ותקרא הפטרה דיום א' דשבועות, ביחזקאל, ובחבקוק הפטורה דיום ב',
ותכוין בסיום
כל ספר, בהשמות היוצאין מס"ת הספרים כ"ד, שהם נגד כ"ד תכשיטי כלה, הנזכר
בימי אלול,
מכתב יד מורי זלה"ה, והניקוד אות א' בקיבוץ, ואות אחרונה בקמץ, והם
בסוד דע"ק וכ"ע
עתיקא, והם התדפ עב וכו', ה'ד'ע' בשורוק, ת' פ' ב' בקמץ, ואיני
יודע מנין לו. ומה
שאני עיינתי וחקרתי הוא, כי אלו השמות יוצאין מר"ת ומס"ת של תיבה שנייה של פסוק
אחרון מכל ספר
וספר. (מתלמידי
אר"י ז"ל, כתבו כ"ד צרופים אחרים, כגון בו, ב' בשורוק
ו' בקמץ, היוצא מתיבה הסמוכה לאחרונה שבסוף הספר, כגון בארון. בן, ב' בשורוק בקמץ,
וכן בספר ב' בכל
מסעיהם בל וכו', ב' בשורוק ל' בקמץ) מהרי"ס, שהם טובים להצלחה
ולזכירה,
ומסוגלים מאוד לכוין בהם) ע"כ:
**בראשית** - יֻףָ בֻןָ יֻבֻ ףָןָ 1. עֲכָסִים - anklets אדין Tikun 1 **שמות** - עֻןָ בֻלָ עֻבֻ ןָלָ 2. שְׁבִיסִים - ribbons אדני Tikun 2 **ויקרא** - הֻתָ בֻרָ הֻבֻ תָרָ 3. שַׂהֲרֹנִים - crescents אידנ Tikun 3 **במדבר** - הֻתָ יֻןָ הֻיֻ תָןָ 4. נְטִיפוֹת - pendants אינד Tikun 4 **דברים** - הֻדָ כֻלָ הֻכֻ דָלָ 5. שֵׁירוֹת - bracelets אנדי Tikun 5 **יהושע** - בֻןָ בֻרָ בֻבֻ ןָרָ 6. רְעָלוֹת - veils אניד Tikun 6 **שופטים** - הֻםָ בֻוָ הֻבֻ םָוָ 7. פְּאֵרִים - headdresses דאין Tikun 7 **שמואל** - שֻׁםָ מֻלָ שֻׁמֻ םָלָ 8. צְעָדוֹת - armlets דアニ Tikun 8 **מלכים** - אֻתָ יֻיָ אֻיֻ תָיָ 9. קִשֻּׁרִים - sashes דיאנ Tikun 9 **ישעיהו** - וֻוָ לֻלָ וֻלֻ וָלָ 10. בָתֵּי הַנֶּפֶשׁ - corselettes דינא Tikun 10 **ירמיהו** - אֻתָ יֻיָ אֻיֻ תָיָ 11. לְחָשִׁים - amulets דנאי Tikun 11 **יחזקאל** - שֻׁהָ יֻהָ שֻׁיֻ הָהָ 12. טַבָּעוֹת - rings דניא Tikun 12 **תרי עשר** - לֻבָ הֻתָ לֻהֻ בָתָ 13. נִזְמֵי הָאָף - nose-rings נאדי Tikun 1 **תהלים** - הֻהָ יֻהָ הֻיֻ הָהָ 14. מַחֲלָצוֹת - aprons נאיד Tikun 2 **משלי** - לֻהָ בֻםָ לֻבֻ הָםָ 15. מַעֲטָפוֹת - shawls נדאי Tikun 3 **איוב** - אֻבָ וֻעָ אֻוֻ בָעָ 16. מִטְפָּחוֹת - hair-coverings נדיא Tikun 4 **שיר השירים** - דֻיָ הֻיָ דֻהֻ יָיָ 17. חֲרִיטִים - girdles ניאד Tikun 5 **רות** - הֻדָ אֻתָ הֻאֻ דָתָ 18. גִּלְיֹנִים - robes נידא Tikun 6 **איכה** - אֻםָ עֻדָ אֻעֻ םָדָ 19. סְדִינִים - fine linen יאדנ Tikun 7 **קהלת** - אֻתָ וֻםָ אֻוֻ תָםָ 20. צְנִיפוֹת - headscarves יאנד Tikun 8 **אסתר** - מֻיָ לֻלָ מֻלֻ יָלָ 21. רְדִידִים - mantles12
ידאנ Tikun 9 **דניאל** - לֻךָ לֻץָ לֻלֻ ךָץָ 22. בֹּשֶׂם - perfume ידנא Tikun 10 **עזרה נחמיה** - הֻםָ אֻיָ הֻאֻ םָיָ 23. חֲגוֹרָה - belt ינאד Tikun 11 **דברי הימים** - אֻרָ עֻוָ אֻעֻ רָוָ 24. פְּתִיגִיל - hair curls ינדא Tikun 12
נ נח נחמ נחמן מאומן
What do you know how to rejoice out of depression? I will tell you how people once were happy.
A tale. Once there was a king who had an only son. The king wanted to transfer the kingdom to his son during his lifetime, so he made a banquet. Now, when the king makes a banquet, it is certainly a very joyous affair, so especially now that he had transferred the kingdom to his son in his lifetime, the rejoicing was very great. And there at the ball, were all the royal ministers, and all the dukes and nobles, and it was very merry at the ball. And the country too was enjoying this; that the king was transferring the kingdom to his son in his lifetime, for this is a great honor for the king. So, there was a great celebration there, and there were all sorts of entertainment there: orchestras with singers (kappelliess), comedy shows and so forth, as well as anything that is used just for merriment; it was all there at the ball.
When they had already become very merry, the king stood up and said to his son, "Being that I am an expert in astrology [a stargazer], I see that you will eventually fall from the kingship, therefore you should see to it that you do not have any sadness (that is no grief) when you fall from your reign, instead you should only be happy. And when you will be happy, I will also be happy. Even if you will have sadness, I will still be happy that you are not king, since you are not fit to be king if you cannot keep yourself happy (in other words, if you are the kind of person that you cannot hold yourself to always be happy even when you fall from your reign, then you aren't fit to be any sort of king). But when you will be happy, then I will be extremely happy."
The king's son took up the reign very sharply (ruling with a firm hand), and appointed his own royal ministers. He had dukes and ministers and an army. Now, this son of the king was a clever person and loved wisdom greatly, and there were very great intellectuals in his company. Whoever came to him with some sort of wisdom was very esteemed by him, and he would grant them great honor and riches for the wisdom. Whatever each person wanted, he gave them: to whoever wanted money - he gave money; to whoever wanted honor - he gave honor; everything for the sake of wisdom. And, because wisdom was so important to him, they all began to take themselves to wisdom, and the entire country was occupied with various wisdoms. One who wanted money did so in order to receive money for it; another did so because he desired importance and honor. And since they were all immersed only in wisdoms and philosophy, as a result of this, they all forgot there, in that country, the strategies of war (in other words, how to wage war). For they were all busy exclusively with philosophy and wisdom, to such a degree that the smallest of them in that country would be the greatest sage in another country, while their own wise men were very wild phenomenal scholars. And, on account of their sophistications, the sages of that country fell into heresy, and drew the son of the king too into heresy, and he too became a disbeliever. However, the simple folk were not harmed and did not become disbelievers. For there was great depth and subtlety in the sages' wisdom – so the common folk were not able to enter into their sophisticated wisdom; therefore, it did not harm them - only the wise men and the king's son became heretics.
Now, the king's son, because there was good in him, for he was born with good, and he had good and upright character traits, would frequently remind himself, "Where in the world am I? What am I doing?" etc. He would make a very big groan, and sigh a lot about it, that he had fallen to such bewilderment, and had so erred. He would contemplate, "How is it possible that I should be spend my time on such things and become so confused?! What is going on with me? Where am I in this world?", and he would sigh intensely. However, as soon as he began to use his rational mind, the heretical wisdoms again strengthened themselves in him. This happened several times, that he would remember and ask, where in the world he is, what is he doing etc., and he would groan and sigh. But as soon as he began to use his mind again, the heresies became strong in him again.
The day came when there was a flight in a certain country - everyone fled, and as they were fleeing, they went through a forest. There they lost two children; a male and a female; one person lost a boy and someone else lost a girl. They were still small children; four or five years old. The children had nothing to eat. They screamed and cried because they had nothing to eat. Meanwhile, a beggar came up to them; he was going along with his sacks (which are called torbes and are used to carry bread), and these children started to get close to him and bond with him. He gave them bread to eat and they ate. He asked them, "Where are you from?" They answered him, "We don't know", for they were young children. He started to go away from them, and they asked him to take them with him. He said to them, "This I do not want, that you should go with me". Meanwhile, they took a look - (and saw that) the beggar is blind! It was a novelty to them; since he is blind, how does he know how to go? (And in truth, this itself is a marvel, that such a question occurred to them, for they were still young children. However, they were clever children; therefore, it was a surprise to them.) He (this blind beggar) blessed them, "You should be as I am; you should be as old as I am", and he left them more bread, and he went away. The children understood that God Blessed be He, was watching over them, and had sent this blind beggar here to them to give them food.
Afterwards the bread ran out (was finished), and again they started screaming for food. Then it became night, and they spent the night there. In the morning they still had nothing to eat, so they screamed and cried. Meanwhile, again a beggar came, who was deaf. They began speaking with him, but he gestured to them with his hands and said to them, "I hear nothing whatsoever". This beggar also gave them bread to eat, and started to leave them. They also wanted him to take them with him, but he did not want. He too blessed them, "That you should be as I am", and also left them bread and went away.
Later on, this bread also ran out by them, and again they screamed. Again, a beggar came to them who was inarticulate (that is, he stammered with his mouth). They began speaking with him, but he stuttered in response, and they didn't know what he was saying. He did know what they were saying, only they did not know what he was saying, because he stuttered. This beggar also gave them bread to eat, and also started to go away, and also blessed them that they should be like him, and went away (all as before). Then there came again a beggar with a crooked neck, and the same thing happened as before. Then again, a hunchbacked beggar came (who is called a hoiykeyr). Then there came again a beggar without hands. After this there came a beggar without feet. And each one of them gave them bread, and blessed them that they should be like him; just as the other beggars as mentioned above.
Afterwards their bread yet again ran out, and they started walking toward a settlement, until they came to a path. They went with that path until they came to a village. The children went into a house, and they had pity on them, and they gave them bread. They went further into another house, and there they gave them bread as well, so they kept going around into houses. They saw it was good; they were given bread. The children agreed between themselves that they should always remain together, and they made themselves large sacks (which are called torbes). They went around to the houses, and to all happy occasions, to circumcision ceremonies and to wedding feasts. They continued further, going into cities, to the houses, and to market fairs. They would sit among the beggars, in the same way that they sat there on the ledges around (the sides of) the buildings [prizbes] with a plate for collecting alms [teller], until these children became famous already by all the beggars, as they all recognized them and knew of them; that these were the children who had gotten lost in the forest.
Once, there was a big fair in a large city; all the beggars went there, and the children went there too. It occurred to the beggars that they should make a match between the two children; that they should marry each other. As soon as some of the beggars started to talk about it, they were all very pleased with the idea; so, they sealed the match. But how would they make them a wedding? They took counsel, and they decided that, since, on such and such a day the king would have his birthday party (mi-ni-nes), all the beggars would go there, and from what they would request for themselves there, meat and bread, from this they would make the wedding. And so it was; all the beggars went to the birthday party, and asked for meat and bread for themselves. They also collected what was left over from the banquet – meat, and bread which is called koilitch [big loaves for special celebrations]. They went ahead and dug out a big ditch that would hold a hundred people. They covered it with sticks, earth and trash. They all went inside, and made a wedding there for the children, and they brought them under the marriage canopy (chuppa), and they were very, very joyful there. The groom and bride were also extremely joyous. The groom and bride began to recall the kindnesses that God blessed be He, had done for them when they were in the forest. They started to cry, and yearned greatly, "How can the first beggar, the blind one, who brought us bread in the forest, be brought here?"
Immediately, while they were longing very greatly after the blind beggar, he called out and said, "I am here! I have come to you for the wedding, and I'm presenting you with a wedding-discourse present that you should be as old as I. (The original Yiddish expression is droshoh gishank, which is the custom of giving the bridegroom a present for his oratory at the wedding table.) For initially I only blessed you with this, that you should be as old as I. Now I present it to you as a full gift - droshoh gishank, that you should live as long as I. You think that I am blind? Actually, I am not blind at all! Only, the entire world (the entire duration of the world's existence) does not amount by me even to the blink of an eye. (Thus, he appeared to be blind, for he doesn't focus his sight on the world at all, for the whole world [the entire duration of the world's existence] is not considered by him even as much as a blink of an eye. Therefore, the entire concept of looking at anything in the world or seeing it does not apply to him at all.) Because I am very old, and I am still entirely young. In fact, I have not yet begun to live at all - but I am still very old. And, not only do I say this, rather, I have an attestation on this from the Great Eagle. I will tell you a story (all of this, was said by the blind beggar).
"One time there were people traveling on many ships on the sea. A storm wind came and smashed the ships, but the people were saved, and they came to a tower. They ascended the tower and found there all kinds of food, drink and clothing; and everything that a person needs. There was an abundance of all good there, and all the delights that there is in the world. They spoke up saying that each one should tell an old story - what he remembers from his first memory - that is what he remembers from when his memory began. There were old and young people there. They gave the oldest one who was among them the honor to be the first to tell (his story). He spoke up and said, 'What shall I tell you? I even remember back when they cut the apple from the branch.' No one knew what he was talking about. However, there were wise men there who said, 'Oowa! - this is definitely a very old story!' Then they honored the second one who was younger than the first, that he should tell (his story).
"The second one spoke up, 'That is an old story (expressing wonder)!? I also remember that story, but I remember back even when the lamp was burning.' Those who were there replied, 'That story is even older than the first one!' It was a wonder to them that the second one who is younger than the first, remembers an older story than the first. Then they honored the third one that he should tell (his story). This third one, who was even younger, spoke up saying, 'I remember back even when the building of the fruit began; that is when the fruit just started to form'. They answered there, 'This story is even older!' Then the fourth one spoke up, who was even younger and said, 'I even remember back when they were bringing the seed (so as) to plant the fruit!' The fifth one called out, who was even younger, 'I even remember the sages who conceived of, and invented the seed!' The sixth one, who was even younger, called out, 'I even remember the taste of the fruit before the taste entered into the fruit!' The seventh one called out, 'I even remember the smell of the fruit before the smell entered into the fruit!' The eighth one spoke up saying, 'I even remember the appearance of the fruit before it was impressed upon the fruit!' And I (the blind beggar who is telling this whole story) was at the time just a child, and I too was there. I announced, 'I remember all these stories, - and I remember absolutely nothing'. They replied, 'That is an extremely old story; older than all the rest!' And they were really amazed that the young child should remember more from them all.
"In the midst of this a Great Eagle came, and knocked on the tower, and said to them, 'Cease being such paupers! Return to your treasures, and use your treasures.' He told them that they should leave the tower in order of their age; whoever is older should leave first. He took them all out from the tower. He took out this child first, for in truth, he is older than all of them. Likewise, whoever was younger, he took out first, and the oldest elder, he took out the last. For whoever was younger was actually older (because the younger he was, the older a story he told). And the oldest among them was really the youngest of them all.
"The Great Eagle said to them, 'I will explain to you all of the stories that everyone told. The one who told that he remembers back when they cut the apple from the branch, means that he remembers even when they severed his navel (that is, even what happened to him right after birth - when they severed his umbilical cord - even this, he also remembers). And the second one who said that he remembers even when the light was burning, means that he remembers even when he was a fetus, when a light burns over the head (for it says in the Talmud, that when a child is in the mother's womb, a light burns over his head etc.). And the one who said that he remembers back even when the fruit began to form, this is, he even remembers back how his body began to take form, when the child only begins to take form. The one who remembers back then when they were bringing the seed to plant the fruit, this is that he remembers even when the seed was drawn down during relations. He who remembers the sages who invented the seed, means, he remembers even when the seed was still in the mind (for the seed originates in the mind). The one who said that he remembers the taste, this is the nefesh (lowermost soul). The smell, this is the ruach (the spirit in the heart). And the appearance, this is the neshamah (the soul in the mind). The young child said that he remembers absolutely nothing, because he is above and greater than all of them, and he remembers even what preceded the nefesh, ruach and neshamah (the taste, smell and appearance). Thus, he said he recalls absolute nothingness. (In other words, he recalls not existing at all; he remembers even what had happened then, which is higher than all of them.)
"Then the Great Eagle said to them, 'Return to your ships, which are your bodies which have been broken and will be rebuilt again! Return to them now.' Then he blessed them. But to me (the blind beggar who had been only a young child then, when all this happened, and who is telling all this), the Great Eagle said, 'As for you, come with me, for you are like me. You are extremely old, yet you are completely young! You haven't even begun to live, and yet you are nonetheless extremely old! And I too am like that, for I am very old and still very young etc..' So, you can see that I have an attestation from the Great Eagle that I am very old, and completely young etc... Now I present it to you as an absolute gift, droshoh gishank, that you should be as old as I." An awesome joy and elation broke out, and they were extremely happy.
On the second day of the seven-day celebration (at the sheva brochos), the couple (groom-bride) again remembered the second beggar - the deaf one - who had kept them alive by giving them bread. They wept and yearned, "How can the deaf beggar, who kept us alive, be brought here?" Meanwhile, as they were yearning for him, he enters and says, "I am here!" And he fell over their shoulders and kissed them, and said to them, "Today I present to you as a gift, that you should be as I am, that you should live as good a life as I do. For initially I blessed you with this, today I give you my good life, as an outright wedding gift, droshoh gishank [wedding-discourse present]. You think that I am deaf. I am not deaf at all! Only that nothing in the entire world has any worth to me whatsoever - that I should listen to people talking about how they lack it. For each and every voice in the world is only about their lacks. For everybody screams about his deficiency, that is, what he hasn't got. And even all the world's celebrations and happiness are all exclusively on account of lack (that is his deficiencies), the rejoicing over that which he did not have, whereas now he has what he didn't have. But, by me the entire world does not amount to anything whatsoever, that it's needs should enter my ears. For I live such a good life that lacks nothing whatsoever. And I have an attestation about this, from the Land of Wealth that I live a good life." Now, his good life was that he ate bread and drank water. (He told them): "For there is a land that has great wealth - they possess enormous treasures.
"Once, the wealthy people gathered together and each one began to boast about his good life - how he lives such a good life. And each one described the routine and style of his good life. I called out and I said to them (that is the deaf beggar who is telling all this), 'The good life that I live is better than your good life, and this is the proof - if you are living a good life, let's see if you are able to save a certain country. For there is a country where they had a Garden. In that Garden were fruits which had all the tastes that are in the world, and all the scents that are in the world. Also, there in the Garden were all kinds of sights of every color, and all the flowers (kviyatin) that are in the world - everything was there in that Garden. And looking after the Garden was a Gardener (ah grodnik - who took care of the Garden). The residents of the country used to live a good life through the Garden. The Gardener there went lost, and naturally, whatever there is in the Garden must surely wither and die. For the Gardener is no longer there to look after the Garden and to go around taking care of what needs to be done in the Garden. But despite this, they would have been able to live from the Garden's untended growth (that is from the regrowth, that grows in a garden by itself, from that which falls down).
"Then, a cruel and merciless king came up against the country imposing himself on them. He couldn't harm them directly. So, he went and ruined the good life that the country had from the Garden. It is not that he damaged the Garden, rather he left behind in the country three groups of slaves. And he commanded these agents to do what he instructed them. And by doing so there what the king had ordered them, they ruined the sense of taste. For through what they did there, they caused it to happen that whoever wanted to taste anything would taste a rotten carcass. They also ruined the sense of smell, so that all fragrances would stink like galbanum (chelbena). They similarly ruined the sense of vision, for they darkened people's vision, just like when it's cloudy. (All this, the three groups of slave-agents accomplished in the country by carrying out the orders of the cruel king.) Now, if you live a good life, let's see if you can help out that country. (All of this, the deaf beggar said to the Land of Wealth which had bragged that they live a good life.) But I am telling you, if you won't help them out, it will harm you too (this that the vision, taste and smell in that country were ruined - this damage will also reach you).'
"So, these wealthy people got up and went to that country, and I also went with them. And also on the way, each one of them was living his good life, for they had treasures. But as they approached that country, the sense of taste and the other things began to deteriorate by them too. They realized that the sense of taste and the other senses had spoiled. I spoke up to them, 'Just consider - if now, when you have not yet entered the country, the taste, vision and sense of smell have already been damaged by you, what will happen when you enter? And all the more so, how will you be able to help them?' I took my bread and my water and gave it to them. They felt in my bread and water all the tastes (and all the scents etc.), and it was rectified by them that which had been ruined by them (that is, the taste, vision and the smell).
"Now, the residents of that country - that is, the country where the Garden was (where the taste etc. had been ruined) - started to look around in order to repair the country's ruined taste and so forth. They discussed the matter and came to the conclusion, that since there is a Land of Wealth (that is, that very land with whom the beggar had spoken) - it seemed to them (that is, the country where the Garden was, found appealing) that their Gardener who went lost (through whom they had lived a good life), is from the same root as the people of the Land of Wealth who also live a good life. Therefore, they liked the idea that they should send messengers to the Land of Wealth - for they would surely help them! They did this and they sent messengers to the Land of Wealth. The messengers went on their way, and they encountered each other (that is, these messengers met up with the people of that very Land of Wealth on the way, for the Land of Wealth themselves wanted to go to them). They asked the messengers, 'Where are you going to?' They answered, 'We are going to the Land of Wealth, so that they will help us'. They spoke up, 'We ourselves are that rich country, and we are going to you'. I spoke up and said to them (that is, the deaf beggar who is telling all this), 'Actually, you need me! Since you cannot go there to help them (because, when they only so much as came near the state, they themselves were already affected; all the more so when etc.). Therefore, you remain here, and I will go with the messengers to help them.'
"I went with the messengers and arrived at the country. I entered one of the cities and I saw people coming. One of them said a wisecrack (ah vehrtil), and then more people came until a small crowd was formed, and they said vehrtilich (wisecracks), and they laughed. I listened to what they were saying (schmoozing), and heard them speaking obscene language. This one said a quip of foul speech (dirty joke), and that one spoke a little more subtle; this one laughed, and that one had enjoyment and so forth, as the way is. After this, I went further to a different city (of that country). I saw two people fighting with each other about some business transaction. They went to court to get a judgement. The court ruled that this one is meritorious and that one is liable - and they went out from that courthouse. Afterwards, they again argued with each other. They said that they no longer want this court - only they want a different one. So, they chose for themselves another court, and brought their case before that court. Afterwards, one of them again got into a quarrel with someone else, and these two selected yet a different court. And so, they quarreled there on and on, this one with that one and that one with this one, always choosing a different court, until the entire city was full of courts. I watched this and realized that this was because there was no truth in this place. Now, this one tilts the verdict and favors this one (in other words, he flatters him and he decides in his favor). Later the other flatters him (in other words, later the other decides in his favor in return). For they take bribery, and by them there is no truth.
"Afterwards, I saw that they are full of adultery, and there are so many illicit relations there, that it has already become like a completely permissible thing for them. I told them, that on account of this, the taste, the smell and the vision were ruined for them. Because the cruel king had left with them the three squads of slave-agents, so that they should go around and ruin the country. For they went around and spoke obscene language among them, and they brought foul speech into the country. And through obscene language, the result was that the taste was ruined, so that all the tastes had the same flavor as rotten carcass. Likewise, they introduced bribery into the country. Through this their vision was ruined and their eyes became darkened. For so it states [Exodus 23:8, Deut. 16:19]: 'because bribery blinds the eyes of the wise' - in other words, bribery makes the eyes blind. Also, the slave-agents introduced promiscuity into the country, and through this the smell was ruined. For promiscuity causes the smell to be ruined. 'Therefore, you should see to repair the country from these three sins, and you should seek out those people (that is the agents [slaves] who brought the three sins into the country), and you should drive them out. And when you do so - when you will clean the country from the three sins, I tell you that not only will the taste, vision and smell be repaired, but more than this; even the Gardener who was lost from you, you will also be able to find.'
"They did so, and they began to cleanse the country from these three sins, and they sought out the people (that is, those slave-agents). When they would catch someone, they would ask him, 'From where did you come to here?' - until they caught the agents of the cruel king (that is the three groups of slaves), and chased these people away, and they cleaned out the country from these sins.
"Meanwhile, there was a commotion, 'Maybe this lunatic is the Gardener after all? For there is a crazy man going around saying that he is the Gardener, and everyone assumes him to be insane, and people throw stones at him and he gets driven away. But maybe nevertheless he is really the true Gardener?!' They went out and brought him before them (that is, before these ones that sat and rectified the country; and he also, namely the deaf beggar who is telling all this, was there). And I said, 'Of course he is the true Gardener!' (That is, the one whom they had previously said that he is a lunatic). So, you can see that I have an attestation from that Land of Wealth, that I live a good life. For I myself rectified that country (and through him they were even able to seek out the Gardener, and they were able to live a good life again). And now, I am giving you my good life as a gift!" With that there was a very great rejoicing there with a supreme bliss, and they were extremely happy. The first one had given them chayim aruchim - that is, long life. The second had given them chayim tovim - that is good life. And so, all the beggars came afterwards to the wedding, and each one gave them as a wedding-discourse present the same thing that they had previously blessed them - that they should be like themselves. And now, they gave this to them as an absolute gift, droshoh gishank (wedding-discourse present).
On the third day, the groom and bride again remembered, they were crying and longing, "How can the third beggar be brought here, who stuttered (that is, who stammered with his mouth)?" Meanwhile he enters and says, "I am here!" He fell on them and kissed them, and he too said to them, "Previously I had blessed you to be like me. Now, I give you for a wedding-discourse present that you should be like me. You think I am a stutterer. I am not speech-impaired at all. It's only that all sorts of mundane speech that are not praises to the One Above (God) lack perfection. (And this is why he appears to stutter like someone who cannot speak. For he has absolutely no wish to speak any worldly speech whatsoever, which is not praise to God blessed be He. For talk that is not praise to God blessed be He, has no perfection. Consequently, he stammers in his speech.) But in truth, I am not a stutterer at all! On the contrary, I am a poet, orator and a wondrously eloquent speaker! That is, an extraordinary orator, something that is a wild novelty. I can say such wildly novel riddles, poems and songs, that when I begin to speak my parables, poems and songs, there is no created thing in the world that would not want to hear me! Contained in them (that is, in the songs and riddles that he says) are all the wisdoms. I have an approbation to this from that Great Man who is called 'the True Man of Kindness' (der Grosser Man - Der Emmesser Eesh Chessed - this is the term that the Rebbe of blessed memory related). There is a whole story to this.
"For, once upon a time, all the sages (wise men) sat, and each was boasting about his wisdom. One boasted that he had brought out with his wisdom the production of iron (that is, he had brought into the world the ability to make iron from earth). That one boasted that he had invented the way to produce another type of metal (that is, tin or lead etc.). Yet another one boasted that with his wisdom he had brought out the production of silver - which is much more important (that is, he had invented how to make silver - this is what he had brought out). This one boasted that he had brought out the ability to make gold. Another one was boasting that he had brought out weapons of war (namely guns, cannons and so forth - he invented the technology of making these instruments). Another one boasted he can produce these metals from materials other than those which these metals are usually made. Still another boasted of other wisdoms. For there are numerous things in the world that have been discovered through wisdoms, such as saltpeter, gunpowder and the like. So, each one boasted of his wisdom.
"Someone there called out, 'I am cleverer than all of you, for I am wise like the day'. No one there understood what he was saying, that he is 'wise as the day'. He replied to them, 'Because, when all your wisdoms are put together, they won't constitute any more than a single hour. And even though each wisdom is obtained (deduced) from a different day, according to the creation that came into being on that specific day. For all of those wisdoms are compounds (that is, several things are mixed together, and from this interaction the thing is produced. Therefore, each wisdom is taken from the day in which God created the things from which the materials are taken. They are combined using wisdom to make the thing they want to make: silver, copper and so forth.) In spite of this, all of these wisdoms of yours can be put together through wisdom. And they will not add up to more than one hour. But I am wise like an entire day.' (So boasted the last wise man.) Then I spoke up (that is, the stutterer who is telling all this) and said to him, 'Like which day?' (In other words, 'Like which day are you wise?') He responded (the last sage mentioned), 'This one here (that is, the stutterer) is wiser than me, since he asks 'like which day?' But like whatever day you want - that's how wise I am.' But the question now arises - why after all, is the one who asks 'like which day' wiser than the one who is wise as any day chosen? The wise man himself is also as clever as any day he wants? But regarding this, there is a whole story.
"Because, this True Man of Kindness is indeed a very great man. And I (that is, the stutterer who is telling all this) go around and collect all the true acts of kindness and bring them to this True Man of Kindness. And the root of time's creation (that is, that there should exist time, for time itself and the very existence of years and days in the world, was itself also created by God blessed be He) is only through true kindness. And so, I go abound gathering all the true acts of kindness and bring them to the True Man of Kindness, and this causes time to come into being. Now, there is a Mountain. On the mountain stands a Stone, and from this Stone flows a Spring (kval - fountain). Now, everything has a heart, and the entire world also has a heart. And the Heart of the World is a complete structure, with a face, and with hands and feet etc. But the toe nail of the foot of the World's Heart is heartier [hartzikker] than the heart of someone else. Now, the Mountain with the Stone and the Spring, stands on one side of the world, while this Heart of the World stands at the other side of the world. And the Heart stands facing the Spring, constantly yearning and pining very deeply to reach this Spring. The yearning and pining of the Heart to come to the Spring is very wild. The Heart screams out constantly to reach this Spring, and the Spring longs for the Heart too.
"Now, the Heart is weak for two reasons. The first is that the sun pursues it exceedingly and burns it (since it yearns and wants to reach and come near the Spring). The second weakness the Heart has, is on account of the intense yearning and pining that the Heart yearns and longs; so much so that its soul goes out to the Spring. And it cries out constantly to come to the Spring, for the Heart always stands facing the Spring and screams, 'Na! Gevald!' (Please! Woe!), and keeps on yearning most exceedingly for the Spring. But, when the Heart needs to rest a bit to catch its breath (up sappen), a large bird then comes and spreads its wings over it, shielding it from the sun. The Heart then gets a little rest. But even then, when it rests, it still looks toward the Spring, and longs constantly for the Spring. But since it longs so much for the Spring, why does it not just go to the Spring? The answer is that when the Heart wants to go close to the Mountain upon which the Spring is above, it can no longer see the mountain peak; it cannot look at the Spring. And were it to not gaze at the Spring, its soul would expire and it would die, for the Heart's entire lifeforce is only from the Spring. And when it stands facing the Mountain, then it sees the mountain peak where the Spring is. But as soon as it wants to go to the Mountain - the peak disappears from sight (for such indeed is the way with a tall mountain; standing from afar the peak is visible, but upon going nearer, the peak is no longer visible), and then it can no longer see the Spring, and could, Heaven forbid, expire. And were this Heart to die, Heaven forbid, the entire world would cease to exist (and would be destroyed), for the Heart is the lifeforce of everything. And how can the world endure without the Heart? For sure nothing can exist without a heart. Because of this, the Heart cannot go to the Spring; it only stands facing the Spring, longing and screaming ceaselessly to be able to come to the Spring.
"Now, the Spring is not within time - it is completely beyond time. For the Spring has no time (in other words, the Spring has no days and no time at all, because it is completely above worldly time). So how can the Spring exist in the world? (For, nothing in the world can exist without a time.) But the only time that the Spring has is only this that the Heart bestows the Spring a day as a gift. Now, when the end of that day approaches and the day is nearly over - and if the day would go, the Spring would no longer have any time, and the Spring would depart from the world, Heaven forbid. Then when the Spring is no longer, the Heart itself would also expire, Heaven forbid; then the whole world would cease to exist, Heaven forbid. Then, when it gets close to the end of the day, they then begin to bid each other farewell, one from the other (gizzegginin - wishes and blessings upon departing) - the Heart with the Spring. They begin saying parables, poems and songs, one to the other - very wonderful parables and songs - with great love and tremendous yearning, one for the other; the Heart for the Spring and the Spring for the Heart. And the True Man of Kindness supervises and guards over this. When the day is just about to end, at the precise moment that it is going to end (which as soon as the day finishes and the Spring would no longer have any day left, it would pass away, and thus, Heaven forbid, the Heart would expire too, and the whole world would be destroyed) - at that moment this True Man of Kindness arrives and gives a gift of a day to the Heart. The Heart then gives the day to the Spring. The Spring then once again has time (that day, the Spring can again maintain its existence, and consequently the Heart too can maintain its existence etc.). Now, when this day comes from the place whence it comes, it also comes along with wonderful parables and songs which contain all the wisdoms. And there are differences between the days, for there is Sunday, Monday etc., and likewise there are the New Moon and Festival days (in other words, according to what sort of day comes along, with such songs it arrives).
"And all the time that the True Man of Kindness has, is entirely through me (that is, through the stuttering beggar who is telling all this). For I go around and collect all the true acts of kindness, and from them, all time comes to exist. (So therefore, the stuttering beggar is even cleverer than the wise sage who boasted that he is wise like any day one wishes. For the very essence of time and its days come into existence through him; and the days come along with poetry and parables containing all wisdoms etc.) So, you can see that I have an approbation from this True Man of Kindness, that I can say parables and songs containing every sort of wisdom (because all the days, with the riddles, songs and their poetry, come into existence entirely through him). Now I present you as an absolute gift, droshoh gishank, that you should be like me." All who were there became very happy, and there was great gladness there. And they had a blast (hilu gittun).
When they had completed that day's celebration and afterwards slept the night, in the morning, they again remembered and yearned etc... for the beggar who had a crooked neck. In the midst of this, he enters and says, "I am here (and so forth…)! Previously, I blessed you to be like me. Today I present it to you as a wedding gift droshoh gishank, that you should be like me. You think that I have a crooked neck. I have no crooked neck whatsoever! On the contrary, I have a very straight neck, a very beautiful neck. Except, there are vapors [havolim] of the world (that is, worldly nonsense), and I don’t want to release any breath or spirit [duch] whatsoever into the vanities of the world. (Therefore, it appears that his neck is crooked, since he twists his neck from the vanities of the world, and does not want to release any breath or spirit whatsoever into the world's vanities.) But the truth is that my neck is very beautiful; a very amazing neck. For I have a very amazing voice. All kinds of sounds (koilois) in the world, which are only sound without speech - I can mimic all of them and produce them with my voice. For I have a very superb neck and voice. And, I have an attestation to this from that country. Because, there is a country where they are all very great experts in the art of making music (playing and singing music). Everyone there is occupied with this art, even the little children. There is not a child there who can't play on some sort of musical instrument. The least skilled person in musical knowledge in that country would be the greatest master of music in a different country. Now, the masters and the king of that country and the orchestras and singers (cappeliess) are very wildly great masters in that wisdom.
"Once the country's wise men sat together, and each one boasted of his musical skills (chochmah). One boasted that he could play a certain musical instrument, and another boasted that he could play a different instrument. Yet another boasted that he could play on yet another musical instrument. One boasted that he could play many musical instruments, and still another boasted he could play on all the instruments. One boasted he could replicate with his voice the sound of a certain instrument. Another boasted he could replicate with his voice the sound of a different instrument, while another boasted he could replicate with his voice the sound of many musical instruments. Still, another boasted he could replicate with his voice exactly like the beating of a drum (which is called a poik) - just like the drummer. Another boasted he could replicate with his voice the shooting of a cannon (which is called urmatis). And I was also there (that is the one with the crooked neck who is telling all this). I spoke up and said to them, 'My voice is better than all your voices. The proof is: if you are so skilled in music, let`s see if you can help these two countries.
"For there are two countries. These two countries are a thousand miles apart one from each other. And there in these two countries, when night comes no one can sleep. For when it becomes night, everybody begins crying out with a sound of wailing - men, women and children. For at night there can be heard the sound of exceedingly bitter wailing (that is, the sound of crying and lamenting). Because of this, everyone who is there must start to cry out; men, women and little children. If a stone were to lie there, it would melt. That is what happens in both countries. For in this country the wailing sound is heard and everyone must lament, and likewise in the other country; it is also so. Now, from one country to the other, there is a distance of a thousand miles. So, if you are such experts in music (that is, you can play and sing), I will see if you can help these two countries, or at least replicate the sound (that is, mimic the precise sound of the wailing that is heard there).' They said to him (that is, the expert musicians said to the one who had a crooked neck), 'Will you take us there?' He said, 'Yes, I am taking you there', and they all arose to go there. They went and arrived there (that is, to one of these two countries). When they arrived, as night came, it was as usual - they all began wailing, and these experts wailed too. (So, they saw with certainty that they could not help these countries.) Then he said to them (that is, the one whose neck was crooked said to these sages), 'Tell me at least, from where is the wailing voice which is heard there, coming from?' They said to him, 'And you do know?' He replied, 'Of course I know.
'For, there are two birds: one a male, and one a female, and they are the only pair of their kind in the world. The female got lost. He seeks her, and she seeks him. They sought each other for a very long time, until they both got lost and they realized that they would no longer find each other. So, each one stayed where it was and made a nest. He made a nest near one of the two countries - (and) not very near, except that relative to how much a bird's voice travels, it is called near, since from the place where he stopped and made himself a nest, his voice can already be heard there in that country. Likewise, she also made herself a nest near the other country (near enough that her voice could be heard there). When night comes, this pair of birds then start to wail. For he bemoans over her and she bemoans over him, and they lament very loudly with a very great wailing sound. And this is the sound of wailing heard in these two countries. On account of this, they must all begin wailing there and are unable to sleep.' (The crooked-neck related all of this.) But they did not want to believe this. They said to him, 'Will you take us there (that is, to the birds)?' He said, 'Yes, I can take you there. But, how can you go there? If even here you cannot bear the sound of the wailing and you must all wail - when you will approach there, you will surely not be able to withstand the wailing sound at all.
'And during the day (it is impossible to go near, since) it is impossible to bear the joy that is there. For by day the birds gather together around each of these birds; to each one separately; that is, to him and to her, and they console them and make them happy with extremely great rejoicing. They pour out words (of sympathy), and console them that 'You will still find each other'. They make them very happy, so much so, that by day, it is impossible to bear the joy that is there. But the sound of the birds making them happy is not heard from afar, just when one comes there. But the sound of the pair wailing at night, this is heard far away. And because of this, you cannot go there.' They said to him (that is, these experts said to the one with a crooked neck), 'You can rectify this?' He replied, 'Yes, I can correct it. For I can replicate any sound in the world precisely (that is, he can produce them with his voice, making it exactly like any sound that he wishes). Furthermore, I can throw voices - that is, I can throw a sound, which here - in the place that I release the sound, the sound will not be heard at all. Only somewhere far away, there the sound will be heard. Therefore, I can throw her voice to him, that is, the sound which I will let out will arrive close to the place where he is. Likewise, I can throw his voice so that it arrives close to her. Through this I will bring them back together (thus rectifying everything). But who is going to believe (him regarding) this?
So, he went and took them into a forest. They heard the sound of someone opening a door, closing it again and then locking it with the bolt (klaimke); and firing from a gun (biks); sending the dog to fetch the thing that was shot, and the dog was tossing and turning in the snow (gigraznit in shney). The musical experts heard all this and they looked around - they saw nothing; and also, from him they heard no voice or sound whatsoever. (It could only be, that he, the crooked neck, was throwing those sounds. So, they saw for certain, that he can replicate precisely any sound, and he can also throw it and thereby rectify everything.) (And he [the Rebbe] did not tell (us) more about this but continued on, and it is understood that he skipped over something here.) "So, you can see that I have a testament from that country, that my voice is very amazing, and that I can replicate any type of sound in the world. Today I give this to you as an absolute wedding gift, droshoh gishank, that you should be like me." With that there was very great rejoicing there, and extremely high spirits.
On the fifth day, the couple were also happy. They remembered the beggar who was a hunchback [hoiker] and they yearned for him very much, "How could we bring that hunchback beggar here? For if he were here, the joy would be immense!" In the midst of this, he arrives and says, "I am here! I have come to you for the wedding". With that he fell on their shoulders, hugging them and kissing them. He said to them, "Previously, I blessed you to be like me. Now I give it to you as a wedding (discourse) gift, that you should be like me. And in fact, I am not hunchbacked [hoiker] at all. On the contrary, I have such shoulders [plaitzes] that are in the category of 'a little that hold the much'. And I have a testament to this. For, once people were talking, and they boasted about this matter. Each one boasted that he has this feature of 'a little holding the much' (in other words, a small place containing very much). They smirked and laughed at one of them. But the rest who boasted about this power of 'a little holding the much' were accepted. But the power of 'a little that holds the much' that I possess, is greater than all the others.
"For, one of these people boasted that his brain is in the category of 'a little that holds the much'. For he carries on his brain thousands and tens of thousands of people together with all their needs, all their behaviors, and all of their experiences and movements; everything about them, he carries all of this entirely on his brain. So, he is 'a little that holds the much', since a bit of brain bears on it so many people as well as their needs etc. (Therefore, he is called 'a little that holds the much', that is, a bit of space which holds and bears so much, namely the bit of brain containing and bearing so many people with all their affairs etc.) But they laughed at him and those present there replied, 'You are nothing, and your people amount to nothing'. One of them spoke up and said, 'I once saw such 'a little that holds the much'. For, once I was passing near a mountain, and I saw a huge amount of garbage and filth on it. I found it strange - from where does it come on the mountain so much garbage and filth? Now, there was a man near this mountain. This man said, 'All this is all from me!' For that man lived near that mountain, and always threw on the mountain his garbage and excrement from his eating and drinking. It was from him that there was so much garbage and filth on that mountain. So, this man is 'a little that holds the much', insofar as so much garbage comes about from one man. That's what this is too.' (That is, so is the 'little that holds the much' of the one who boasted that his mind bears so many people etc.)
"Another one of them boasted that he has the feature of 'a little that holds the much', since he owns a bit of countryside that produces an abundance of fruit. Afterwards they reckon the fruit that the country has produced and they see that the plot of land does not in any way hold as much space as the fruits need to take up. There is not enough space in the plot of land to hold so much fruit, so this is 'a little that holds the much' (namely, a little space that holds so much). His words pleased them, for in truth, this is certainly a 'little that holds the much'.
"One of them said, since he owns a very wondrous orchard [pardes] - where there are fruits and so forth and a great many people including noblemen travel there, since it is a very beautiful orchard. During the summer, very many people, including noblemen, travel there to take walks there. And in truth, in the garden, there is not such a space big enough to hold so many people. This then, is 'a little that holds the much'. This too pleased them.
"One of them said that his speech is in the category of 'a little that holds the much'. This is because he is the private secretary of a great king, and many people come to see the king. This one comes with praises to the king (that is, each one says a praise to the king), another with requests to the king and so forth. And it is certainly impossible for the king to give an audience to every one of them. But I am able to condense everything they all have to say into just a few words. And I tell the king just these few words which contain all their praises and requests. Now, everything that all of them have said is condensed within my few words which I tell the king. Therefore, my speech is 'a little which holds the much'.
"One of them said that his silence is 'a little that holds the much'. For he has against him very many accusers and slanderers who gossip very much about him. They fight him and talk against him very much. But, to whatever they slander him, quarrel with him, and whatever they say against him, he makes one silence. And that refutes all the questions and all the utterances spoken against him. So, with his silence alone, he answers all of it. Therefore, his silence is 'a little that holds the much'.
"One of them said that he is in the category of 'a little that holds the much'. For there is a poor person who is 'well-visioned' [that is, blind], and very large, whereas he (that is, the one who was boasting and telling this) is very small, and he leads around the large poor one who is blind. Hence, he is 'a little that holds the much', for the blind one could slip and fall, but he supports him by leading him. Due to this, he is 'a little that holds the much', since he is a small person and holds the big blind one. Now, I (that is, the hunchback who was telling all this) was also there; and I declared, 'It is true that you all have the aspect of 'the little that holds the much'. And I understand everything that you were alluding to (that is, all those who boasted one by one of their 'little that holds the much' - he knows what each of them meant); even the final one who boasted that he leads the big blind one. He is the greatest of all of you. But I am still greater and higher than all of you. Because he who boasted that he leads the big blind one, he means that he conducts the lunar cycle (that is, the heavenly sphere where the moon is). For the moon is called blind, for she does not shine in-and-of herself, and she has nothing of her own whatsoever. And he (who boasted of this) conducts the moon in her orbit, even though he is small and the moon's orbit is very large. And this maintains the entire world, for all earthly existence depends upon the moon; for the earth needs the moon. Thus, he is truthfully in the category of 'a little that holds the much'. However, nevertheless, my power of 'a little that holds the much' is totally higher than all of them. And here is the proof:
"For once, there was a group of people that investigated into the phenomenon that each and every animal prefers a different type of shade in which to rest. Each and every animal chooses a certain type of shade in which it desires to rest - only in that type of shade specifically. Similarly, each and every bird has a specific type of branch on which it likes to perch, and not on any other sort of branch. Another bird has a different sort of branch which only there it perches and not on any other branch. Each and every type of bird has their specific branch. So, the group investigated if there could be found such a tree in whose shade all types of beasts could rest - which every sort of beast would desire to rest there in the shade of this tree; and all the birds of the sky would want to perch on its branches. They investigated if there could be found such a tree, and they discovered that such a tree does exist. They wanted to travel there to that tree, for the delight that exists there by that tree is beyond imagination, since all the birds and all the beasts are found there, and there is no harm there from any beast whatsoever (that is to say, no beast injures anyone there). All the beasts intermingle and they all play with each other there; and it is certainly an extremely great pleasure to be there, near that tree. They started to investigate into which direction they would need to travel in order to come to that tree. A dispute began between them regarding this, and there wasn't among them anyone to determine the final decision. For, one said that it was necessary to go in this direction - to the east, and another said it was necessary to go to the west; one said here, and another said there, and so on. Until they could not determine and come to a decision on the right direction that they had to travel in order to get to the tree.
"Then a wise man came along and said to them, 'Why are you investigating in which direction one needs to go to the tree? First find out, who are the people who will be able to reach that tree! Because not everyone can come to this tree - only someone who possesses the traits of the tree. For, this tree has three roots. One root is faith (that one should believe in God, blessed is He); a second root is awe (fear of God); and the third root is humility (that is, not to have esteem for oneself). And the trunk of the tree is truth; that is, the tree itself is truth from which the branches emerge. Because of this, only someone who has in himself these traits of the tree, can reach the tree (that is, faith - that he should believe in God; fear - that he should have fear of God; and humility - he should not have any esteem for himself; and truth).' This is what the sage told the group.
"The group however, did not all have these attributes, and not all of them were worthy of going to the tree. For only some of them possessed and had in themselves these traits. But there was a very great bond of unity between them (that is, the group all loved each other and held themselves tightly together). They did not want to separate one from the other - that some of them should go to the tree (that is, those who already had these virtues of the tree) and the rest would stay behind. This, they did not want, for they held themselves very much together. Instead, they must wait until all of them would work hard on themselves in attaining these character traits, so that they would all be able to go to the tree. So, this is what they did, toiling until they all came to these traits (that is, they all waited one for the other until each one had toiled, and they all came to these virtues; that is, they all had faith, fear and so on). As soon as they all came to these good traits, then they all came to one opinion, and they all agreed on one direction by which they needed to go to the tree. They all went for a while until they saw the tree from afar. Meanwhile, they had a look - and the tree is not standing in any place at all, for the tree has no space whatsoever. And if it has no place whatsoever - how can they get to it?
"And I (that is, the hunchback who is telling all this) was also there with them. I announced to them, 'I can bring you to the tree. For the tree has no place whatsoever, for the tree is completely above space (in other words, it transcends worldly space - it has no place whatsoever). And the category of 'a little that holds the much' is still within space. For although it is 'a little that holds the much'; that is, a little space holding much more than can be put in the space; nevertheless, it still takes place in space, since it still occupies some bit of space. And I (that is the hunchback) have such an aspect of 'a little that holds the much', that it is the absolute end of space, which beyond there is no space whatsoever. Because of this, I can carry all of you to the tree, which is totally above space.' (For, this hunchback is in the category of an intermediary; that is, a midpoint between space and above space. For he is the highest category of 'a little holding the much', which is the actual end of space, after which there is no unit of space whatsoever, since from there and above is the aspect of totally beyond space. Therefore, he can take them from within space, and bring them beyond space.) I took them and carried them to the tree. So, you can see that I have a testament that I have the highest degree of 'a little that holds the much'. (And because of this he had the appearance of a hunchback, for he carries on himself so much, and he is in the category of 'a little holding the much'.) And now, I hereby give you this as a gift, that you should be like me." A very great joy and a very great gladness broke out there.
On the sixth day they were also rejoicing, and they were also yearning, "How can this one who had no hands be brought here?" Meanwhile he enters and says, "I am here! I have come to you for the wedding." He too spoke to them in the same manner as the others, and he fell upon their shoulders and kissed them, and said to them, "You think I am crippled in the hands. I am not at all crippled in the hands. I really do have power in the hands. But I do not use the power that I have in my hands in this world, because I need this power for something else. And regarding this I have a testament from the Castle of Water [foon dem vasseriken schloss].
"For once we sat together, some people. Each one was boasting of the power which he had in his hands. One boasted that he had a certain power in his hands. Another boasted that he had another strength in his hands. Likewise, each one boasted of the strength that he had in his hands. Namely, one was boasting that he has so much power and strength in his hands, that even after he shoots an arrow, he is able to draw it back to himself again. For he has such a power in his hands - although he has already shot the arrow, he still has the power to turn it around and draw it back again (to himself). I (that is the one without hands who is telling all this) asked him, 'What kind of arrow can you draw back?' For there are ten types of arrows, and there are ten types of poisons. That is, when one wants to shoot an arrow, it is smeared first with a poison from the ten types of poison. When the arrow is smeared with this poison, the arrow does so much harm, and when the arrow is smeared with a different poison, it does more damage. Likewise, there are ten types of poison, each one worse than the other, that is, more harmful. And these are the ten types of arrows, for there is actually one type of arrow; it is only because of the different poisons that the arrows are smeared with, which are ten types, thus they are called ten types of arrows. This is why he asked him, 'What kind of arrow can you draw back?' He also asked him whether he is able to draw back the arrow [only] before the arrow has struck someone, or if even after the arrow has already struck someone, he could still draw it back. To this, that person answered, 'Even after the arrow has already struck someone, I can still draw it back'. 'But however, which type of arrow can you draw back?' He answered, 'Such and such a type, I can draw back'. I (that is the one without hands who is telling all this) called out to him, 'If so, then you are unable to heal the Queen's Daughter. If you are only able to draw back one type of arrow, you cannot heal the Queen's Daughter.'
"One boasted that he has such power in his hands, that when he takes or receives something from someone, he is really giving him (that is, with this that he takes and accepts from someone - with that itself he gives him). Thus, he is a charitable person. I asked him, 'Which charity do you give?' (For there are ten types of charity.) He answered that he gives a tithe. I called out to him, 'If so, you are unable to heal the Queen's Daughter. For you have no way of getting to the place where she is (because you give only a tithe). For you can only enter one of the walls surrounding her (in the place where she is dwelling). For this reason, you cannot come to her place.'
"One boasted that he has such a power in his hands, 'Being that there are officials in the world (that is, senior men who are given leadership over a city, a state etc.); and each one needs wisdom. Now, I have such a power in my hands, that with my hands I can transmit to him wisdom by laying my hands upon him.' I asked him, 'What type of wisdom can you give with your hands?' For there are ten measures (kabin) of wisdom (that is, ten fields of knowledge).' He answered, 'Such-and-such a wisdom I can give'. I called out to him, 'If so, you cannot heal the Queen's Daughter, for you cannot know her pulse. For there are ten sorts of pulses, and you can only diagnose one type of pulse; since you can only transmit one type of wisdom with your hands.'
"One boasted that he has such a power in his hands: when there is a storm wind, he can grasp it with his hands and hold it back. And further, with his hands he could make the wind tempered that it should be the sort of wind which is needed. I asked him, 'Which kind of wind can you grasp with your hands? For there are ten types of winds.' He answered, 'Such-and-such a wind'. I called out, 'If so, you are unable to heal the Queen's Daughter, for you are totally unable to play before her that melody. For there are ten types of melody. And the healing of the Queen's Daughter's is through melodies. But you are able to play only one of those ten melodies before her.' They all spoke up and said, 'What can you do (your power)?' He answered, 'I can do that which all of you cannot do. That is, all the remaining nine parts of everything that each one boasted of, which you are unable to do, I can do all of them.'
"For there is a story. Once a king desired (became infatuated about) [lit. cooked himself up about] a Queen's Daughter. He tried in many ways to catch her, until he succeeded, and he managed to capture her - then she was with him. Once the king dreamed that the Queen's Daughter stood over him and killed him. He awoke, and the dream entered very deeply into his heart. He called all the dream-interpreters, and they interpreted for him according to its simple meaning - that the dream would come true literally according to its simple meaning - that she would kill him. The king was unable to give himself a solution as to what he should do with her. To kill her - it would hurt him. To send her away from him - this grieved him severely, as another man would take her, and this grieved him very much. For he had invested so much effort to get her, and now she would come to another man's hand. And moreover, if he let her go and she came to another man's hand, then it is even more likely that the dream would come true that she would kill him, since she was with someone else. He was afraid to keep her with him because of the dream, lest she kill him. So, the king did not know what to do to her. Meanwhile, his love for her perished little by little because of the dream (that is, he no longer loved her so much as before). The love continued to deteriorate more and more as time went on. And likewise by her, the love perished each time more and more, until she developed a hatred of him, and she fled from him.
"The king sent out to search for her. They came and told him that she was to be found near the Water Castle. For there is a Castle of Water, and there are ten walls there, one inside the other. And all ten walls are of water, and also the floor inside the castle, on which one walks, is also of water. Likewise, the garden with the trees and the fruits, are made entirely of water. As for the beauty of the Castle and the novelty of this Castle, there is no need to discuss, for it is certainly a very wild novelty, for the whole Castle is of water. Of course, it is impossible to enter the Castle, for one would drown in the water, since the whole Castle is entirely made of water. Now, the Queen's Daughter, upon fleeing, reached the Castle, and was walking there around the Castle. They told the king that she was walking aimlessly there around the Water Castle.
"The king went with his army to catch her. When the Queen's Daughter saw this (that the king and his army wanted to catch her), she decided she would run into the Castle. For she preferred to drown in the water, than that the king should capture her, and that she would be with him. And perhaps after all, she would be saved, and she could make it into the Water Castle. When the king saw this, that she was running into the water, he said, 'If that is the case, well then…' So, he commanded to shoot her, and if she dies, she dies. They shot at her, and she was struck by all the ten types of arrows that are smeared with the ten types of poison. Now she, the Queen's Daughter ran into the Castle of Water. She entered it, and passed through all the gates of all the ten walls of the Castle of Water (since there were gates in the walls of water), until she entered into the Castle's interior where she collapsed and remained unconscious.
"And I heal her! (That is, the one without hands who is telling all this.) For whoever does not have in his hands all the ten types of charity, he cannot pass through all of the ten walls of the Water Castle, for he would be drowned in the water. The king and his army pursued the Queen's Daughter, and were all drowned in the water. But I am able to pass through all the ten walls of the Water Castle. Now, the walls of water are the ocean waves that stand like a wall. The winds are what erect the waves of the ocean, and lift the waves up. Now, these walls of water are the ocean waves that stand like a wall. And the winds erect the waves and lift them up. The waves which are the ten walls stand there permanently, but it is the winds that hold them and lift them up. But I am able to enter and pass through all of these ten walls of the Water Castle. And I can draw out from her (that is, from the Queen's Daughter) all the ten sorts of arrows. And I know all the ten sorts of pulsebeats through the ten fingers. For through each of the ten fingers one can know a particular pulsebeat from the ten sorts of pulsebeats. And I can heal the Queen's Daughter through all the ten sorts of melody (for her healing is through melody). Therefore, I do in fact heal the Queen's Daughter. And so, you can see that I possess in my hands such a power. Now I give this to you as a wedding gift." Thereupon, tremendous happiness prevailed there, and they became extremely joyous.
[Rabbi Nachman said:] This story is very hard for me to tell, but because I have already begun telling it, I have to already finish it. In this story there does not exist one word bereft of intention. Whoever is proficient and versed in Judaic books (seforim) can somewhat understand some of the hints. And the arrows - of which that [character] boasted he could pull back arrows - this is written in the verse (Deut. 32:41): "My hand will grasp judgement…", as Rashi explains, "Flesh and blood shoot an arrow and cannot retrieve it, but the Holy One, blessed is He, (can) shoot an arrow and retrieve it." And the charity which correlates the walls of water, which are ocean waves - this is also written in a verse (Isaiah 48:18), "And your charity is like the waves of the ocean". And the wind mentioned above, that he could grasp in his hands, this is the aspect of (Proverbs 30:4), "Who has grasped the wind in his fists?" (Which is an aspect of producing melody, as explained elsewhere [Likutay Moharan 54].) And the ten types of pulses, and the ten kinds of melody, this is already explained in the Zohar (and see Likutay Moharan II, Torah 24).
[Rabbi Nosson:] All this we heard explicitly. But who, when, and what? This is deep, deep. Regarding the actual story, who they all are, what this is, and when this all took place – this cannot be known and is too deep to conceive. Beyond this he said nothing more.
The conclusion of the story - that is, what happened on the Seventh Day with the footless beggar, and the conclusion of the king's son with whom the story began - he did not relate. He said that he will no longer tell it; and it will not be heard until the Messiah comes speedily in our days, Amen!
He also said, "If I did not know any other thing besides this story, I would still be an extremely wild novelty". He said so explicitly. For this story is an extremely wild novelty. There is in it a great deal of moral lessons (mussar), and a lot of Torah. For it contains many teachings, and it speaks of many ancient Tzaddikim. It speaks of King David, peace on him. For King David stood at the edge of the world and cried out to the Spring that flows from the Rock that is on the Mountain, as mentioned above (Third Day). As written in Psalms (61:3), "from the end of the earth I cry to You, when my heart is faint, lead me to the rock which is higher than I."
All this we heard from his mouth explicitly. And what is understood from his words, is that King David, peace on him, is the aspect of the Heart, as has been transmitted (Zohar, Exodus 108). And he is hinted to in the story regarding the Heart of the world, which stands at the end of the earth, facing the Spring, crying and longing for it constantly etc... But still the words are closed up; fortunate is whoever will merit to attain perception of the secrets of this story.
The matter of King David and the aforementioned scripture, "From the end of the earth", that is hinted to in the story, pertains to the third day, because there it speaks about the Heart and the Spring. Look there and you will see wonders, how in each matter, wonderful things are hinted.
In this story are found very, very great secrets of the Torah, from beginning to end. All the stories of this book are thoroughly great secrets of the Torah; each word and each thing refers to something completely different - but this story is greater than all.
And of the greatness of the awesomeness of this story it is not at all possible to tell, for it is above all of them. Fortunate, fortunate is whoever will merit, even in the future world, to know of it just a little bit. And whoever has a brain in his skull, the hairs of his flesh shall stand on end and he will understand a little of the greatness of the Creator, Blessed is He, and the greatness of the True Tzaddikim, when he looks well into this awesome story, the likes of which will not be heard.
The matter of the verse, "From the end of the earth", mentioned above, pertaining to the story of the third day - this I heard explicitly from his holy awesome mouth, of blessed memory. Furthermore, look at this which I found afterwards - that the majority of the words of the chapter of Psalms where this verse is written, which is Chapter 61 - virtually in all of it, is explained hints of the lofty secrets of the story of the third day mentioned above: "You will add days onto the days of the king" etc. (Verse 7) - for he always needs that they should add days to his days etc. as mentioned. "Summon kindness and truth to preserve him (the king)" (Verse 8) - this is the True Man of Kindness etc., "der Grosser Man; der Emmesser Eesh Chessed" - because all the time and the days are made via the great man, who is the True Man of Kindness, as mentioned there in the story. And he gives and adds each time, days to the days of the king, who is the Heart, which is the concept of King David, peace on him, as mentioned. And this is, "they will preserve him" - because he guards and protects - for as soon as the day comes very close to ending - and then the Spring and the Heart and the entire world would end, God forbid - then the True Man of Kindness protects and guards this, and comes and gives a day to the Heart etc. And this is, "So I will sing Your name forever, as I fulfill my vows day by day" (final - Verse 9) - because each and every day which he gives him, it comes with song and poems etc. "I will take refuge in the covert of Your wings, Selah" (verse 5) - for when the Heart needs to rest, a great bird comes and spreads its wings over it etc., and this is, "I will take refuge in the covert of Your wings etc."
Pertaining to the First Day: The matter of the elders, that each one boasted of his memory, that this one remembered even when they cut his umbilical cord etc., and this was the elder who was younger than all of them etc.; Rabbeinu of blessed memory said, that in the Talmud (Jerusalem, Tractate Kesuvos 5:6) something similar is recorded, that Shmuel boasted that he remembers the pain of his circumcision etc., see there.
Who can glorify? Who can tell over? Who can evaluate? Who can fathom even the tip of a minuscule of one of thousands of thousands and myriads of myriads, of the bit of sparking of the hints of the utterly wondrous and very awesome and supreme secrets of this awesome story, which is full of secrets of secrets from beginning to end? One who commits his heart to understand the matter will find good (Proverbs 16:20), a sparking buzz of some allusions, according to his capacity.
A tale. Once there was a Master of Prayer who was always busy only with prayers, songs and praises to God Blessed be He, and he dwelled outside of civilization. And his custom was, he would regularly go into civilization and approach some person. Typically, he would approach lowly people, such as poor people and so forth. And he would start talking with the person regarding the purpose of the whole world, that truthfully there is no purpose whatsoever in the world except for serving God all one's life, spending the years only with prayer to God Blessed be He, with song and praises to God Blessed be He etc... And he would speak a lot of such talk with the person to wake him up, until his words entered his heart, until the person would be willing to join him. And as soon as the person was in agreement with him, he would immediately take him and bring him to his place which he had outside of civilization (that is outside of settled places; not where people dwell).
For the Master of Prayer had chosen for himself a place outside of civilization, and there was a river before it, and trees and fruits were also there, and they would eat of the fruit. And they would not pay attention to clothes whatsoever - how one goes, he goes. And so was the constant agenda of the Master of Prayer, going into civilization and persuading people to go his way, to only serve God Blessed be He and only be involved with prayers etc. And who ever listened to him, he would take and bring to his place outside of civilization, as mentioned. They would be involved there just with prayers, songs and praises to God Blessed be He, and confessions, fasts, privations (that is torturing one's body), repentance and so forth. And the Master of Prayer would give them his compositions (that is books) that he had of prayers, songs, praises and confessions. They would always be busy in them, to the extent that there was found among his people that he brought there, those who could now also bring people to God Blessed be He. He would sometimes give permission to one of his people, that he should already now also go into civilization and awaken people to the Almighty, that they should only serve God Blessed be He.
The Master of Prayer kept doing this, all the time drawing people and taking them out of civilization, until an impression was made on the world (in other words, the thing was noticed in the world), and the thing began to become famous. Because suddenly people would disappear from the country, and no one knew where they went. This one had a missing son, that one had a missing son-in-law, and no one knew where they were, until it became known that there exists a Master of Prayer who goes and talks people into (serving) God Blessed be He. Except, to catch him they could not, because the Master of Prayer would conduct himself very craftily, and would present himself differently by each person. He would change himself each time with a different disguise. For this one he presented himself as a poor man, for that one as a trader, and yet for another he disguised himself differently. In addition to this, when he would come to talk with a person, when he understood that he could not accomplish with the person what he wanted, he would confuse him with talk, such that it was not possible at all to detect that he meant this - that is, to draw him closer to God Blessed be He. It was impossible to realize that he meant this, even though in truth his whole intention was only this, for, in the things he chatted and talked about with people, he meant nothing other than this, that is, to draw them close to God Blessed be He. Only when he understood that he was not influencing him, he would so deceive and misguide him with talk, until the other thought that he did not want this at all. (Therefore, they could not catch the Master of Prayer.) The Master of Prayer remained occupied with this matter, until there was an impact and publicity (all) over the world; and they wanted to catch him but it was impossible.
So, the Master of Prayer with his people dwelled outside of civilization. They were involved only with prayer, songs and praises to God Blessed be He, and confessions, fasts, afflictions and penances. It was also the Master of Prayer's manner that he could "suffice" for each person (in other words, provide for each person) what he needed. If he understood of one of his people that in accordance to his intellect, he needed for serving Hashem, to go clothed in gilden geshtik (golden embroidery), he supplied it for him. And vice versa, once some rich person drew close to him and he extracted him from civilization. He understood that this rich person needed to go in tatters, so he made him go [dressed] that way as he knew. Whatever way he knew a person needed to go, he supplied it for him. And for the people whom he drew close to God Blessed be He, a fast or the biggest privation (that is torturing oneself) was dearer than all the world's delights, for they had more delight from the biggest privation or fast, than from all the delights of the world.
And the day came, and there was a country where there was enormous wealth. They were all rich. Only, their behavior was very strange and disturbing. Because by them, everything went according to wealth; everyone's status and honor was only according to his wealth. It was determined by them, that whoever possessed a certain amount of money - thousands or ten-thousands - attained one status and such and such an honor. And whoever possessed such and such an amount of money attains another status. Similarly, all the hierarchy by them, was all according to the money each person had. And he who possessed so many - so many thousands and ten-thousands, as was determined there by them - he is already a king. And similarly, they had flags, that whoever possessed so much money is under this banner, and deserves status and honor in that flag. And whoever possessed so much money, is under another flag, and deserves the status in that pennant, all according to his money. So, it was determined for everyone how much money he should have in order to have the status in this flag, and how much money he should have in order to already be in another flag, and have there some kind of status and honor. And so, every man's honor and all of his status, was all only according to how much he possessed - as had been determined by them how much money he needed to have for every status and honor. And similarly, it was determined by them, if he has only so much money, he is a plain human, whereas if he has yet less, he is already no man at all, just a beast or bird (that is it's just a beast that looks like a human). So, they had beasts and birds, that is, if he has this little money, it's just a lion - it's a human lion; but if he has that little money, he is a mere bird. And similarly, they had other beasts and birds, for someone who has little money is no man at all by them, just a beast or a bird. Because the main thing for them was money, and the status and honor of everyone was only according to his money.
It was heard in the world that there is such a country. The Master of Prayer made a very big sigh over this. He would sigh over this, and he said, "Who knows how far they can stray through this?" Some men from his people were present and they did not ask his opinion at all. They got up and went to that country to get them out of it. Because they (that is the people of the Master of Prayer) had great pity on that country which was so led astray in the desire of money; and especially since the Master of Prayer had said that they could go further astray. Therefore, these people of the Master of Prayer went to that country - perhaps they could bring them out of their nonsense.
They entered the country, and they approached one of them who was apparently a person of low-status whom they call a beast. They began to talk with him in their way that in truth, money is not a purpose at all, and the main purpose is only to serve God and so forth. But he did not listen to them at all, because it was already rooted in their thinking that the main thing is only money. And likewise, they chatted with another and he too did not listen. They wanted to talk with him more, but he replied, "I have no more time to talk with you further". They asked him, "Why?" He replied, "Because we all must leave the country and go to another country. For we have seen that the main goal is only money. Therefore, we have decided that we must go to such a country where we can make money (that is, there is a kind of earth there from which they make gold and silver). Therefore, we all must go now to that country."
They also decided that they wanted to have stars and constellations (mazalois) too (stars and constellations that are in heaven). That is, whoever has so and so much money - according to the amount they had determined for it - that one should be a star. Because since he has so much money, he himself has the power of the star, because through the star the gold grows. For this that there is earth from which gold is made, is after all, due to the star that generates such earth from which gold is made. Since this man has so much gold, he has the power of this star, therefore he himself is a star (thus they spoke in that country according to their straying in the matter of money). And likewise, they said they wanted to have constellations too. That is, when someone would have so and so much money - however much they had determined for it - that one should be a constellation (mazal). And likewise, they made for themselves angels, all according to (the amount of) money. Until they agreed that they should have gods too, that whoever would have vast (amounts of) money - so and so many thousands and myriads - however much they had determined for this, he would be a god. Because since God gives him so much money, he himself is a 'god'. And so, they carried out and did all this.
Furthermore, they said that it was not fitting that they live in the air of this world, and that they should not at all be together with other people, so that they should not contaminate them. For the other people of the world are completely impure compared to them. Therefore, they decided that they should seek for themselves very high mountains that are higher than the whole world, and they would live there, so that they can be higher than the air of the world. They sent people to seek high mountains and they found very high mountains. The whole country went and settled there on the high mountains. That is, on this mountain a gathering of people from the country (in other words, a city) settled, and so too on the next mountain etc… And around the mountain they made a big fortification and great trenches around the mountain, until it was impossible for a person to reach them. For there was no more than (only) one hidden path to the mountain, in a way that no other person could reach them. And likewise on the next mountain and so on all the mountains - on all of them they made a fortification etc. And they appointed guards far from the mountain, so that no one would be able to come close to them. So, they lived there on the mountains and conducted themselves in the aforementioned way. And they had many 'gods', that is, according to the money.
However, since wealth was the main thing for them - so much so that via great wealth a person could become a 'god' - they were scared of murder and theft. For anyone would be a murderer and a thief in order to become a 'god' via the money he would steal. But they said, since the wealthy one is a 'god', he will protect himself from thefts and murders. And they instituted devotions and offerings to bring offerings and pray to the 'gods', to thereby get money. And they would sacrifice people and would sacrifice their very selves to the 'gods', in order to be included in them and later be reincarnated as a rich person; because, their main belief was in money. And they had devotions, sacrifices and incense with which they served the 'gods' (that is those who had a lot of money). But despite this, the country was certainly full of murder and theft, because whoever did not believe in the devotions became a murderer and thief in order to get money. For the main thing for them was wealth, since through money one can buy anything - food and clothing - and the essential life of a man is through money. Therefore, money was their main creed (such was their foolish and confused way of thinking). And they always endeavored that their money should not diminish at all, because money was for them the principal faith and the god. On the contrary, it was necessary to endeavor to bring money into the country from other places. Merchants would embark (from them) to trade in other countries, in order to earn money - in order to bring even more money into the country. And charity was certainly a great prohibition for them. Because how can one be permitted to give away the money that God has given him - which was for them the main thing, to have money. How can someone be permitted to give that away? Therefore, giving charity was certainly a severe prohibition for them.
And they had officers who were appointed to monitor everyone whether he has as much money as he says. For everyone had to always show off his wealth in order to remain in the status and honor that he had according to his money. (In other words, all the rich people who, for them, were gods, stars, angels etc. due to their money, would always be inspected whether he has so much money; whether he is not a 'god' in vain and so forth. And people were appointed to constantly oversee this.) And sometimes by them, an animal would become a person, or a person an animal. Namely, when a rich person lost his money, he already became a non-human - a man became an animal, because he already had no money for himself. And vice versa when someone won money, thus an animal became a human. And so it was with the other classes, which by them were all according to money. (Likewise, it also happened that suddenly one became a non-god because he had already lost the money.) And they would have the figures and portraits of the 'gods'; that is those who had a lot of money. Everyone had the portraits and they would hug and kiss them, because money was their entire devotion and faith.
And the people of the Master of Prayer (who were previously there in that country) returned to their place. They told the Master of Prayer of the nonsense of the country, how they were so fooled and lost in the desire of money, and that they already wanted to leave their country for another country (where they can make money), and that they wanted already to make stars and constellations. The Master of Prayer spoke up and said that he feared lest they stray more and more. Afterwards people heard that they had already made themselves gods. The Master of Prayer spoke up and said, "This is what I meant; this is what I feared" (that is, when he always said that he feared lest they go further astray, he meant this). The Master of Prayer had great pity on them and decided to go there himself; perhaps he might be able to get them out of their foolishness and return them from their error. The Master of Prayer went there himself and reached the guards who were standing around each mountain. And the guards were probably people of low rank who were allowed to be exposed to the atmosphere of this world. For people who had higher status on account of their money, were not able at all to intermingle with the people from the outside world or to be exposed to the atmosphere of this world - so that it should not contaminate them. And they were not able at all to speak with people from the outside world, so that they should not become contaminated from the air of their mouths (that is, by that foolish country, the world was completely impure in comparison to them). Thus, the guards who stood under the city were certainly people of low rank. But even the guards had the portraits (of their 'gods') and they would hug and kiss them all the time, because for them too, money was the main object of faith.
So, the Master of Prayer went over to one of the guards and began speaking with him about the ultimate purpose, saying that the only ultimate goal is serving God: the study of Torah, prayer and good deeds etc. And money is utter foolishness - and not the ultimate purpose at all and so forth. But the guard paid him no attention at all, for it was already ingrained in their minds for a long time that only money is the most important thing. And likewise, the Master of Prayer went over to all the guards and talked with them like this, and they did not pay him any attention also. The Master of Prayer made up his mind and entered the city which was on top of the mountain.
When he arrived inside the city, it was a great novelty to them and they asked, "How did you get in here?", for no one was able to reach them. He answered them, "Why do you ask? I am already inside the city, all the same". The Master of Prayer began talking with one of them about the purpose of the world, that money is no purpose at all etc. (as was his custom), but the man did not listen to him at all. And likewise another, and likewise all of them (in other words, no one listened at all to him), because they were already so lost in their mistake that they already did not listen to anyone. And it was a wonder to the people of the city that such a man exists that would come to them and speak to them such things - the complete opposite of their creed. It struck them that this man must be the Master of Prayer. For they had already heard that there is such a Master of Prayer in the world, since the matter of the Master of Prayer had already become publicized in the world. And people in the world would call him "Der Frummer Baal Tefilah" (the devout Master of Prayer). But they could not catch him, because he would make himself appear different to each person: to one he appeared as a merchant, and to another as a pauper etc. as mentioned. Immediately he escaped from there (in other words, he quickly went away from them).
And the day came to pass when there was a Warrior (giboir: a muscleman, or, a valiant, mighty, or strong man) unto whom other warriors had gathered. The Warrior and his warriors were going around taking over countries. And the Warrior wanted nothing else but submission (in other words, that they should become subjugated under him). When the people of the country submitted to him, he would release them; and if not - he would destruct them. So, he went around subjugating countries, without any desire for money whatsoever - only submission - that they should be under him. And the way of the Warrior was: he would send his warriors to a country when he was still very far from it - fifty miles - for them to surrender to him. And so, he was continually taking over countries.
And the merchants of the aforementioned wealthy country, who used to conduct trade in foreign countries, returned to their country and they told them about the Warrior. A great terror fell on them. And although they would have submitted themselves under him, but they heard that he despised money, and he does not want any money at all, and this was altogether contrary to their faith. Therefore, they could not submit themselves under him, because for them it would be like apostasy, since he did not believe at all in their faith, that is, in money. And they were very afraid of him, and they began to perform their devotions and bring their sacrifices to their 'gods' (that is to those who had a lot of money). They would take a little beast (that is someone with little money, who was considered by them a beast) and bring him for a sacrifice to their gods. Similarly, they performed the other devotions (that is the things with which they would serve their gods).
And the Warrior was continually coming closer to them, and had started to send his warriors ahead [to ask]: "What do they want?" - as was his usual custom. A great terror came over them and they did not know what to do. Their own merchants gave them a suggestion: inasmuch as they had been in a country where the entire populace were 'gods' and traveled about with angels. That is, (that country,) the entire country, from small to great, are all very extraordinarily wealthy people, to the extent that even the smallest among them is also a god according to their foolish delusion (because the smallest person in the country is exceptionally wealthy and has as much money as was reckoned by them, that with that much money one becomes a god). And they travel with angels since their horses are covered with such great wealth, with gold and so forth, that the covering of one horse (in that country) was worth the amount that an angel had by them. (That is, with the amount of money as such a covering, by them the possession of that amount entitles one to the rank of an angel.) Thus, the riders travel with angels, tying three pairs of angels to a carriage and riding with them. "Therefore, you need to send to this country and they will surely help you, for they are all 'gods'." (All this was still the advice of the merchants.) Their advice pleased them very much, for they believed that they would surely be saved by the other country, since they are all 'gods'.
And the Master of Prayer came to the decision that he would go once again to that country; perhaps he would still lead them out of their folly. So, he went there, and he came up to the guards. He began speaking with one guard, in his usual way. The guard told him about the Warrior, that they are in great terror of him. The Master of Prayer asked him, "What do you have in mind to do?" The guard told him their idea, that they want to send to the country where they are all 'gods' etc... The Master of Prayer laughed heartily at him and said, "That is a great folly! Because they are humans like we are (that is, the country to which they wanted to send, they are only men). And all of you, with all your gods, are all merely humans. Not one of them is a god at all; there is no more than one God over the world: He who created everything. And He alone should be served, and only to Him one should pray, and this alone is the main purpose in the world." This and similar argumentation the Master of Prayer spoke with that guard.
And the guard would not hear any of it, since their foolish belief had already been ingrained within them from a long time ago. However, the Master of Prayer debated with him extensively, until, in the end the guard answered him, "What more can I do? I am only one individual in the world (and against me are the numerous residents of the country)." Now this answer already had somehow the appearance of a repentance, and this answer was a small consolation for the Master of Prayer. For he understood that his words had begun to penetrate the ears of the guard. For the words which the Master of Prayer had spoken before with that guard and the words which he spoke now, joined together until they somewhat moved him and made some impression in his heart (Because the response that the guard had answered, "What can I do?" etc., revealed that the words of the Master of Prayer were already starting to enter his heart a little bit.) to the extent that he began slightly to have doubts and lean towards him a little. And so, the Master of Prayer went to another guard and also spoke with him in his usual way, but he too did not listen to him, and in the end, he also replied as above, "I am only one person" and so forth. And so, all the guards answered him this response in the end.
Afterwards the Master of Prayer entered the city and began to talk with them in his usual way: inasmuch as they are all very much in complete error, and money is no goal at all. Rather, the essential purpose is solely to delve in Torah, in prayer and so forth. They did not listen to him, for they were all very much rooted in money from a long time ago. They told him about the Warrior and that they want to send to the country where they are all 'gods' etc... He laughed at them too and told them that this is nonsense, and that they are all humans etc., "and they will not be able to help you at all, because you are human and they are human and they are not gods whatsoever. There is only one God, Blessed is He, etc." As for the Warrior, he replied to them (using this expression), "Is this not the warrior (who is known to me)?" (Like one who is wondering - if it is not the one he knows?) They did not understand what he meant. And so, he went from one to the other and continued talking this way with them. And as for the Warrior, he said to everyone, "Is this not the Warrior?" etc. They did not understand his words - what he meant.
Meanwhile, a commotion broke out in the city, inasmuch as there was found someone who says such things, making laughter of their faith, and he says that there is only (a solitary) One, that is, God Blessed be He etc.… and as for the Warrior, he always says, "Is this not the Warrior?" etc... They understood that this must certainly be the Master of Prayer, because he was already well known to them. They ordered for him to be sought and caught. Even though he always appeared differently (that is sometimes presenting himself as a merchant and sometimes as a poor person and so forth, therefore they were not able to catch him), nonetheless they knew of this too, that the Master of Prayer constantly presents himself differently. They ordered an investigation into him so that he should be captured. He was sought out until they caught him (that is the Master of Prayer) and brought him to their elders. They began talking with him. He told them also, "You are all mistaken and in great folly and this is no purpose whatsoever - that is, money is no goal at all. Only, there exists (a solitary) One, Blessed is He, namely the Creator, blessed be His Name, who has created everything. He alone should be served, and money is an utter nonsense etc... And the country which you say that they are all gods - they will not be able to help you whatsoever, for they are only human etc.."(Thus the Master of Prayer spoke to them.)
They considered him insane, because the entire country was already so immersed in money, and they were already so crazed, to the extent that whoever said something contrary to their foolishness was by them considered a madman. They asked him, "What is this that you say about the Warrior - Is this not the Warrior?" He answered them, "Inasmuch as I used to be with a King, and by the King a Warrior was lost. Now, if this is that Warrior, I am acquainted with him. And furthermore, this that you are relying on the country where you say they are all gods - this is nonsense, because they will not be able to help you whatsoever. On the contrary, that will end up being your downfall if you rely on them." They asked him, "Where do you know this from?" (that the country cannot help them, and that furthermore they will have a downfall through this).
He answered them, "Since by the King", who he was with, "he possessed a Hand [yad]. That is, the King had something like a hand with five fingers, and with all the grooves (that is, all the creases and ruts) that are on a hand. And the Hand was the map of all the worlds. And all that has been since the creation of heaven and earth until the end, and what will be afterwards, were all depicted on the Hand. For depicted in the scratches and folds of the Hand, was the diagram of all the worlds: how every world stands, with all the things of every world in detail. Everything was standing out on the Hand as depicted on a land map (as is known to those with knowledge of land maps. That is, depicted on a paper is each town, every country and every bridge, and similarly other things: streams, woods etc. And by everything it is all written down, that this is this town and this is that country, and so forth.) Thus, all the worlds were depicted on the Hand by the ruts and folds of the Hand. And in the ruts of the Hand were a resemblance of letters; just as letters are inscribed on a map next to each thing so that one may know what it is - that here is this town and here is this stream and likewise other things. In exactly the same way, it was marked by means of the ruts of the Hand, like letters, next to everything depicted on the Hand, in order that it should be known what each thing is. Thus, every country separately, every town, and all the rivers, bridges, mountains and other things (whatever is found in the world and in all the worlds) were all depicted on the Hand, through the ruts and folds of the Hand. And next to everything there always stood letters, that this is this thing, and that is another thing etc... And also, all the people who go around in every country, and all their experiences (that is everything that passes over a man during his lifetime), were all depicted on the Hand.
"And it was even written on it all the paths from one country to another, and from one place to another. And on account of that, I knew the way to come in here, to this town, which no man can enter (because the wealthy country had dug around their cities, and nobody could come to them). And likewise, if you want to send me into another town, I know that way too - all through the Hand. And it was also imprinted on the Hand the way from one world to another world. For there is a path and a course on which one can ascend from the earth to heaven. (For, one cannot go up from earth to heaven due to not knowing the way. But depicted there, was the way to go up to heaven.) And depicted there, were all the paths that exist from one world to another world. For, Eliyahu (Elijah) ascended to heaven with this path - that path was written there. Moishe Rabbeinu (Moses) went up to heaven with a different path - that other path was also written there. Likewise, Chanoch (Enoch) ascended to heaven with yet another path - that path was also written there. And also, (the paths) from one world to the other (even higher) world were all depicted on that Hand through the ruts and folds of the Hand.
"Also represented on the Hand was everything as it was at the time the world was created, and how it is now, and how it will be in the future. For instance, Sedom (Sodom) was depicted there as that city had been (while inhabited) before it was overturned. And again, it was shown there how Sedom was being upheaved - how a city turns over. And again, it was depicted there how Sedom appears today, after the upheaval. For it was depicted on the Hand what was, what is, and what will be. And there on the Hand I have seen, that the country of which you say they are all gods, together with all the people who will come to them for help (that is that the country should help them), they will both (all) be obliterated." (All of this was what the Master of Prayer answered them.)
It was an extraordinary novelty to them, for it was recognizable that this is true talk, for it is known that on a map all things are depicted. They understood that also his words seem to being true, because one can see for himself that it is possible to bring together and connect two ruts of the hand, and from them there will be a letter. Therefore, they understood that his words are true, since such things cannot be thought up. They understood that this is no made up matter; so, it was a wild novelty to them. They asked him, "Where is the King? Perhaps he will show us a way how to find money?" He answered them (with an expression of someone who is awestruck and angered), "You still want money?! Don't talk about money at all!" They asked him, "Nonetheless, tell us where the King is". He answered them, "I too do not know of the King - where he is.
"And this story happened like this: Once, there was a King and a Queen and they had an only daughter. When the time neared for her to be married, they seated advisors to give counsel as to whom she ought to be married. And I too was there among the advisors (that is the Master of Prayer, who is still relating this in front of them) because the King liked me. My advice was that they should give her the Warrior, for the Warrior had done for us many favors, for he had conquered many countries. Therefore, it was fitting for him to be given the Queen's Daughter for a wife. My advice was very well received and they all agreed upon it. There was a big celebration there for having found a groom for the Queen's Daughter. They married off the Queen's Daughter with the Warrior and the Queen's Daughter gave birth to a child. The baby was quite an extraordinary beauty, which was no sort of human beauty whatsoever: his hair was golden and they had all the colors, his face was like the sun and his eyes were (like) other luminaries. And the child was born with mature wisdom, because they saw in him immediately when he was born, that he is already a great sage. For when people were talking - in the place when one needs to laugh, he would laugh, and thus likewise with other such things. It was noticeable in him that he is a great sage - except that he did not yet have the motions of an adult. That is, he still could not talk and other such faculties - but this they saw right away: that he is already a big genius.
"And with the King was an orator, that is, a speaker who is a master of language and rhetoric, who was able to talk very eloquently - very fine expressions, songs and praises to the King. And the Orator was on his own account also a nice orator, but the King showed him the hidden path and the way for him to go up and get the power of the wisdom of rhetoric, and thereby he became a very, very wonderful, wildly great orator. The King also had a sage and the Sage was also a sage on his own account, but the King showed him the way for him to go up and get wisdom, and thereby he became a very wonderful, wildly great sage.
"And similarly, the Warrior was mighty on his own, but the King showed him the way for him to go and get strength, and thereby he became a very wonderful, awesome, wildly great warrior. For, there is a sword that hangs in the air, and the sword has three powers. When the sword is lifted, then all the officers of the [opposing] army flee, so as a matter of course they fall (that is the enemies), because when the officers flee, there is no one to lead the battle, so they certainly fall. But despite this, the survivors may still be able to wage war. However, the sword has two sharp edges and they have two powers. Through one edge they fall down, and through the other edge, they get the sickness called 'dahr' [wasting; consumption]. Namely, they (the enemies whom they are fighting) become meager (-gaunt) and their flesh falls off, as is known of this sickness; may the Merciful One spare us. That is, by merely making a move with the sword, in its place, the enemies are stricken with the aforementioned things. That is, by using one edge the enemies have a downfall, and by using the other edge the enemies are stricken with dahr. And the King showed the Warrior the path (that there is) to the sword, and from there he attained his great strength. And to me the King also showed the way to get my specialty; I got from there what I needed. (In other words, the Master of Prayer, who is telling all this, said that the King showed him the way from which to get his thing, namely, prayer.)
"And likewise, the King had a faithful friend [oihev ne'eman - literally faithful (or true) lover] (in other words, a good friend, a good, trusty friend) [who was in love with the King] who loved himself with the King with a very wonderful and awesome love. They loved each other so much, that it was impossible for them to be one without seeing the other for some amount of time. But nonetheless there must be times when they need to be apart, so they had portraits in which both their images were depicted. They would delight themselves (in other words, take pleasure and satisfaction with) the portraits when they could not see each other. The images depicted how the King and his Faithful Friend love each other and hug and kiss each other with great love. And the portraits had the special ability that whoever looked at the images attained great love (in other words, one received the trait of love when looking at the images). And the Faithful Friend also received the love from the place which the King showed him. A time came when they all went, each one to his place, to receive his power there for his thing. That is, the Orator and the Warrior and all the King's people, each went up to his place to renew his power.
"And the day came to pass - there was a very big storm wind upon the world. And the storm wind mixed up the entire world, and overturned sea to dry land and dry land to sea; from wilderness to settled areas and from settled areas to wilderness. It overturned the entire world. Now, the storm wind went into the King's chamber and did nothing at all there (in other words, there at the King's, it wrought absolutely no damage). Only, that the storm wind went in and snatched away this child of the Queen's Daughter. And amidst the commotion, as soon as the storm wind snatched away the dear child, the Queen's Daughter followed immediately. (In other words, the Queen's Daughter immediately began to run after the child in order to snatch him back; she too went off someplace, no one knows where.) So too the Queen and so too the King - they all went after the child, until they all became dispersed, and no one knows where they are. And all of us were nowhere nearby during this, for we had gone away then, each to his place to renew his power. And when we came back, we could no longer find them all. The Hand too became missing then.
"So, from that time on, we have all become scattered and can no longer go, each to his place to renew his power. For since the entire world has been overturned, we now need different paths; therefore, we can no longer go up again, each to his place to renew his power. However, the impression that remains by each of us (meaning the token, that is, the little bit that has remained by each one from long ago) is also very great. And if this mighty one (which the country feared) is the King's Warrior, he is certainly a very mighty warrior." (All this, the Master of Prayer told the people.)
And they heard out his words and were very amazed. They now held the Master of Prayer fast and would no longer let him go (because perhaps the warrior who wants to come upon them, is the King's Warrior, with whom the Master of Prayer is acquainted).
And this Warrior kept coming closer to the country and he would always send emissaries to them, until he reached the country. Then, he stationed himself below the city and sent inside his emissaries to them (so that they should tell him what they want - to submit themselves or not). They were very terrified of him and they begged the Master of Prayer to give them an eitza (advice, remedy). The Master of Prayer told them that it was necessary to inspect the conduct of this warrior in order for him to recognize thereby if this is the Warrior of the King. The Master of Prayer went out towards the Warrior. He reached the Warrior's army and began talking with one of the warriors which went with the Warrior (that is, with one of the sentries) (in order to examine if he is the Warrior whom he is familiar with). The Master of Prayer asked him, "What do you do? And how did you get together with this warrior?" He answered him (that is that one warrior replied to the Master of Prayer):
"What took place was like this. It is written in their chronicles that there was once a great storm wind over the world. The storm wind overturned the whole world. It changed sea to dry land and dry land to sea; wilderness to settled area and settled area to wilderness, mixing up the entire world. And after the noise and upheaval - that the entire world became so mixed up, the world's people decided to make a king for themselves. They started to investigate who ought to be made king over them. They reasoned, 'Inasmuch as the essential thing is only the ultimate purpose (tachlis), therefore whoever most occupies himself with, and exerts himself in the purpose of the world – he deserves to be king'. They began probing what the purpose is and several opinions emerged among them. There were between them different factions.
"One faction said that the main objective is honor. For, 'We see that the world considers honor the main thing. Because when a person is not given his respect - that is, when some word is uttered against his honor - he experiences bloodshed. For the main thing for the entire world is honor. And even after death, people are careful to accord the dead his honor, burying him with respect and so forth (and telling him, 'What is being done for you, is all being done for your honor'). Even though after death, one no longer wants any money, and the dead person certainly has no desire for anything, nevertheless they are particular about the honor of the dead and guard his honor. Therefore (it is) honor (that) is the main purpose.' [But only some of them are explained below, and the Rebbe of blessed memory, did not want to explain all the perplexed reasoning for these beliefs. For there are some rationales in this, that are so perplexing that it is possible to indeed be led astray by these false rationales; may the Merciful One spare us.] They continued saying more such conjectures and deductions of the sort, that honor is the main objective of the world, until it came to be accepted among them that the ultimate purpose is honor. Therefore, they needed to search for an honorable person (that is to say, a person who has honor), and moreover the person should also pursue honor. For since he receives honor and pursues it, and assists (human) nature which desires honor - therefore this person exerts himself and pursues after the main goal, and has reached it. Because the goal is, after all, honor; therefore, such a person deserves to be king. (All this was the foolish opinion of a sect of them. And so, they found foolish conjectures and deductions until they became led astray therein and said that honor is the purpose. Likewise, all the other factions that will appear below, all had foolish reasoning for their foolish notions.) They went searching for such a person. They went and saw how an old Gypsy beggar was being carried, and following him were perhaps five hundred Gypsies. And the beggar was blind, hunchback and mute. And all these people followed him because they were all his relatives, for he had sisters, brothers and ragtag [lit. wicked] progeny, until there was a multitude - who followed him and carried him. And the old beggar was very particular about his honor, for he was a very angry person. He always heaped his great indignation upon them, always ordering that others should carry him and always scolding them. Hence this elderly beggar is a very 'honorable' man, because he has such an honor. Also, he pursues the honor for he is very strict over his honor. Therefore, this beggar pleased them and they accepted him as (a) king. And because land also has an effect, for there is a land that engenders and is conducive (mesugal) to honor, and similarly there is a land, that is specially suited for another trait, therefore this faction (which regarded honor as the main purpose) sought a country that engenders and is conducive to honor. They found such a country that is conducive to it, and they settled there.
"Another faction said that the main object is not honor. They conceived that the main object is murder. For, 'We see that all the things that are found upon the earth - grasses and all plants and fruits, and people and all that is in the whole world - must all ultimately cease to exist. Hence the very goal of all things is to be finished off (that is destroyed). Therefore, a murderer who kills and destroys people, is really bringing the world to its purpose.' Therefore, they came to the conclusion that the goal is murder. They looked for a person who would be a murderer; an angry person and an extremely vengeful person. For such a person is closest to the purpose (according to their deluded mindset) and he deserves to be king. They went looking for such a person and they heard a shriek. They asked, 'What is this - such a screech?!' They replied to them, 'this shriek is from someone who has slaughtered his father and mother'. They spoke up, 'Where else can one find such a strong hearted and angry murderer, that he should murder his own father and mother? This man here (that is the one who killed (his) father and mother) has reached the purpose!' And they were very pleased with him and they accepted him as (a) king over them. And they sought for themselves a country that causes (that is brings about) murder. They chose a place among mountains where killers abide, and they went there and settled there with their king.
"A different faction said that worthy of being king, is one who has a great abundance of food and does not eat the fare of other people - only fine foods (such as milk, so that his mind should not become coarse) - such a person ought to be king. However, they could not immediately find such a person who would not eat the foods of other people. In the meantime, they chose for themselves a rich man who had plenty of food (and whose food was a bit finer), until they would find such a person as they want, who would not eat etc. And meanwhile, they made the rich man (into) a king until they would find such a person as they want; then the rich man would descend from the reign, and the other one would be taken up as (a) king. And they chose for themselves a country suited for this, and they went and settled there.
"Another faction said that a beautiful woman is fit to be king. For the main object is, after all, that the world should be inhabited with people, since for that reason the world was created. And since a beautiful woman brings about that desire, through which the habitation of the world grows greater (since more people are born) - it comes out that she brings the world to the goal. Therefore, it is befitting for a beautiful woman to be king. They chose for themselves a beautiful woman and she became king over them. They sought for themselves a land conducive to this, and they went there and settled there.
"Another faction said that the main objective is the speech. For the distinction between a man and a beast is only the speech. And since that is the main thing in which a man is greater than a beast, therefore this is the main purpose (that is, speech). So they sought for themselves a speaker (that is, a talker) who would be eloquent, and who would know many languages, and would always talk a great deal all the time - for such a person is at the goal. They went and found a French lunatic who was going around and talking to himself. They asked him if he knows languages, and he knew a number of languages. Now such a man has certainly already reached the goal (according to their foolish deluded ideas), since he is a master of language, knows many languages and talks a great deal - for he talks even to himself. Therefore, they were very pleased with him and they accepted him as (a) king. They chose for themselves a land conducive to this and they went and settled there with their king. And surely, he led them on the straight path!
"Another faction said that the ultimate purpose is happiness. For when a person is born, people are happy; when there is a wedding, people are happy; when a country is conquered, people are happy. It follows that the main purpose of everything is only happiness. Therefore, they sought a man who would always be happy - for he is at the goal, and he should be king over them. They went searching and they saw a gentile going along with a disgusting shirt and carrying a bottle of brandy. Following him were several other gentiles. And this gentile was very happy because he was very drunk. They saw that this gentile is very happy and has no concern whatsoever. They were very pleased with him, this gentile, because he is by the goal, since the goal is only happiness. They accepted him as (a) king over them. And he no doubt guided them on the right path! And they chose a land conducive to this. That is, where there are vineyards so that they would make wine, and from the seeds of the grapes they would make brandy wine; and nothing whatsoever of the grape vines should go to waste. Because for them this was the main purpose - to drink and go drunk and always be happy, despite not having the faintest idea for what, for they had nothing at all to be happy with. But nevertheless, it was the main purpose for them, to always be happy. They chose for themselves a land conducive to this, and they went and settled there.
"Another faction said that the main thing is wisdom. They sought for themselves a great sage and made him as (a) king over them. They sought for themselves a land conducive to wisdom, and they went and settled there.
"Another faction said that the main goal is to cultivate oneself with food and drink, which is called pillevin [Yid.], in order to enlarge the limbs. So they sought a 'man of limbs', that is, someone who has large limbs, and develops himself to enlarge his limbs (that is the members of the body). For since he has big limbs, he has a larger portion in the world, because he takes up more space in the world. This man is closer to the purpose, because the purpose is to enlarge the limbs. Therefore, such a person ought to be (a) king. They went and found a tall man (which is called a veynger [Yid.]). He pleased them because he has large limbs and is at the goal. They accepted him as (a) king. They sought a land conducive to this and they went and settled there.
"And there was another group that said that all these things are no goal at all. Only, the main purpose is to be involved only in prayer to God Blessed be His Name, and to be a humble person and a lowly person (in other words, one should not deem anything of oneself) etc. So, they sought for themselves a prayer leader and they made him as (a) king over them." (One will already understand by himself that all the aforementioned factions were all very mistaken and deluded in great foolishness - each faction in their folly, through their foolish logic and foolish deductions. Only this last faction hit upon the proper truth – so fortunate they are!) All this was related by one of the strongmen before the Master of Prayer. And he went on to tell him, that they (namely the warriors who were going with the Warrior) - they are from the faction of the 'men of limbs' (that is the faction that said that the main objective is only to cultivate oneself to enlarge his limbs) who had taken up as (a) king over themselves a 'man of limbs' (that is a large person).
"And the day came. A company of them were going along (in other words, many of the body builders were going together) with the wagons (which are called ibaz [Ukranian]- baggage train), which carried after them food, drink and other such things. Now, the world was certainly afraid of these large-limbed ones, for they were large and mighty men. Whoever encountered them certainly stepped off the road for them. Meanwhile, as the camp of the ample-limbed was going along like that, a big warrior came towards them (and this was the Warrior who goes with them now). And this warrior did not step off the road for them. He went into the camp and dispersed them here and there, and the people of the camp were terrified of him. And he (that is the Warrior) went inside among these wagons which trailed behind them and ate up everything that was there. This was an extraordinary novelty to them (that he is so valiant - that he has no fear of them whatsoever and went right into their midst and ate up all that was on the wagons). So they promptly fell down before him and immediately said, '(Long) Live the King!' (that means, that they immediately made him for a king). For he certainly deserves the reign according to their opinion that the main purpose is this who is big-limbed. And the king will surely surrender to him the kingdom. For he is certainly entitled to the kingdom since he is such a warrior and such a man of limbs. And so it was - they took him up for a king (that is the warrior who came opposite them). And this is the warrior with whom we now go about conquering the world. And he says (that is the Warrior who has now become king over them) that he means something else with this - with this that he goes about conquering the world. For he does not at all intend this - that the world should be under him; rather he means something else." (All this was told by one of the warriors to the Master of Prayer who had asked him how they joined the Warrior - he answered him all this.)
The Master of Prayer asked him, "With what is the strength of the warrior who is now your king?" He answered him, "Inasmuch as there was a country that did not want to submit themselves under him, the warrior took his sword which he has, and his sword has three powers: when it is lifted, all the officers from the armies flee etc." (and he recounted the three powers from which the King's Warrior got his strength). When the Master of Prayer heard this, he realized that this is certainly the King's Warrior. The Master of Prayer asked if it were possible to be granted an audience with the Warrior who is their king. They answered him, it must be submitted for approval ('meldeeven') before him. They went and announced it (the request), and he summoned that he should come in. The Master of Prayer came in to the Warrior. When he came in to him, they recognized each other, and there was very great rejoicing amongst them that they merited to be reunited. And there was rejoicing and crying (happiness and weeping) between them, for they remembered the King and his men and they cried over that; therefore, between them was rejoicing and crying. The Master of Prayer began to discuss with the Warrior how it came about that they arrived here.
The Warrior told the Master of Prayer that from the time that there was the storm wind - when they all became dispersed - when he returned from where he went to renew his power and did not find the King with all his people, he then let himself go wherever he would go. And he passed by them all, that is, he understood he was at the place where the King is and where all his people are. That is, he was at a certain place and he understood that the King is certainly there, in this place, however he was unable to seek and find him. And similarly, he passed by another place, and he understood that the Queen is certainly there, however he was unable to seek and find her. And thus, he passed by all the King's people. "Only you I did not pass by!" (That is the Warrior who is telling this, said to the Master of Prayer, that he passed by all the places of all the people; only the place of the Master of Prayer he did not pass by.)
The Master of Prayer replied to him saying, "I passed by all their places and by your place as well. For, I was passing by a certain place, and I saw the King's crown standing there. I understood that the King is certainly here, however I was unable to seek and find him. And so, I went further and passed before a sea of blood. I understood that this sea is certainly made from the tears of the Queen who weeps over all this, and the Queen is certainly here, however I could not seek and find her. And so, I passed by a sea of milk. I understood that the sea is certainly made from the milk of the Queen's Daughter whose son was lost. The milk pressured her and from this came to be the sea of milk. The Queen's Daughter is certainly here, however I was unable to seek and find her. And so, I went further and saw the golden hairs of the child laid out, and I did not take from them whatsoever. And I knew that the child was certainly here. However it was not possible to seek and find him.
"And so, I went further, passing by an ocean of wine. I knew that this ocean is certainly made from the speech of the Orator, who stands and speaks consolations before the King and the Queen. He then turns his face and delivers consolations to the Queen's Daughter. From these words came about the ocean of wine (as it is written [Song 7:10], 'your palate is like good wine'), however I could not find him. And so, I went further and I saw standing there, a stone which on it was etched just like the Hand with its ruts (that is, just like the Hand with all the furrows etc. which had been by the King). So I understood that the Sage (of the King) is certainly here, and the Sage had engraved for himself the depiction of the Hand on the stone, but it was not possible to find him. And so, I went further and I saw arranged on a mountain, the golden tables, the display cupboards and the rest of the King's treasures. I understood that the King's Treasurer (that is, he who was put in charge over all the treasures) is certainly here, however it was impossible to find him." (All this the Master of Prayer told over to the Warrior.)
The Warrior replied, "I too passed by all these places, and I did take from the golden hair of the child, for I took seven hairs that had all sorts of colors, and they are very dear to me. And I settled down and I sustained myself with whatever possible, with grass and the like, until I had nothing left whatsoever to sustain myself. I let myself roam about to where ever I will go. And when I went away from my place, I forgot my bow there." The Master of Prayer replied, "I saw that bow! And I knew that it was certainly your bow, but I could not find you." The Warrior went on telling the Master of Prayer that, "When I went away from that place, I went until I encountered that company (that is the rest of the big-limbed warriors). I entered in their midst, because I was very hungry and I wanted to eat. And as soon as I entered among them, they immediately made me as (a) king. And now I go to conquer the world, and my intention is: perhaps I will be able to find the King and his people."
The Master of Prayer began to discuss with the Warrior, "What to do with these people?" That is, with the country that is so fallen into the lust of money, to the extent that they came up with such crazy foolishness, that those who have a lot of money are gods for them; and so too, the other follies that the country had. The Warrior answered the Master of Prayer that he had heard from the King, that from all cravings it is possible to extract a person who has fallen into them. But someone who has fallen in the lust for money; it is impossible to extract him from it by any means. "Therefore, you will have no effect on them whatsoever, for it impossible to extract them from this at all. Albeit through the way that there is to that sword " - from where he gets his power - "only through this way can one extract from the lust of money someone who has sunk into it." (So, he heard from the King). The Warrior remained together with the Master of Prayer for a while. As for the country which beseeched the Master of Prayer that he should go out to the Warrior on their behalf, they extended the time. That is, the Master of Prayer convinced the Warrior that he should give them a time (that is, during this time he should do nothing at all to them). He allotted them time. Afterwards, they made signs between themselves; that is, the Master of Prayer and the Warrior exchanged signs so that one would be able to know from one the other. And then the Master of Prayer went off on his way.
As the Master of Prayer went on, he saw people walking along and entreating God Blessed be He, and praying, carrying books of prayers. He was afraid of them at first, and they were frightened of him too. He stood to pray, and they also stood to pray. Then he asked them, "Who are you?" They answered him, "Inasmuch as when there was the storm wind, the world separated into many factions - these choosing this thing and those choosing that thing (just as all the different factions are explained earlier). At that time, we chose for ourselves that the main purpose is to be constantly involved only in prayer to God Blessed be He. We sought and found a master of prayer and made him as (a) king. When the Master of Prayer heard this, it exceptionally pleased him, for this is what he wanted. He began to converse with them, and showed them the order of his prayers, and his books, and his things he had regarding prayers. When they heard his talk, their eyes opened and they saw the greatness of the Master of Prayer. They immediately made him (a) king over them, for their king deferred the kingship to him. For they saw that he is a very great person, and that he is exalted on a very, very high level. The Master of Prayer taught them and enlightened their eyes, and showed them how to pray to God Blessed be He. And he made them into very great, complete Tzaddikim (righteous people). For they had been Tzaddikim before as well, since they had involved themselves only in prayer, but the Master of Prayer opened their eyes until they became extremely great Tzaddikim. The Master of Prayer sent a letter to the Warrior and informed him how he was privileged and had found such people as he desires, and had become king over them.
Now this country (that is the land of wealth for whom money was the main objective etc.) continued to occupy themselves with their things and their devotions (that is they kept doing wild things and offering sacrifices to their gods - that is to those who had a lot of money). And the additional time that the Warrior had given them was already shortly expiring. They were very frightened, and they did their devotions, and offered sacrifices and incense, and engaged in their prayers which they prayed to their gods. They caught a little wild animal, that is, such a person who has little money and offered him as a sacrifice to their gods. And they were convinced that they must act upon their first plan which they had been given - that they should send to the country where they are all gods there, because they have very extraordinary wealth there (which according to their opinion makes them all gods). That country would certainly save them, since they are all 'gods'. They did so and they sent emissaries there to that country. Meanwhile on the way, as the emissaries were going, they got lost. They discerned a man walking with a cane, his cane was worth more than all their gods. That is, his cane was set with very expensive diamonds, so that the cane was worth more than the riches of all their gods. Should one put together all the riches of their gods, and even of the gods of that country they're going to, the cane would be worth more than all their riches. Furthermore, the man was walking with a hat in which there were diamonds, so that the hat was also worth a fortune. As soon as the emissaries noticed this man, they immediately fell down before him, bowing and prostrating (that is, they bowed many times before him). For according to their foolish opinion, this man is a god over all gods, for he has such wild, great wealth. (And this man whom they encountered was the King's Treasurer.)
The man said to them, "This here is a novelty to you!? Come with me, I will show you wealth!" He led them up the mountain where the King's treasury was arranged and he showed them the treasury. As soon as they saw the treasury, they immediately fell down, bowing and prostrating, because he is a god over all gods (according to their foolish and deluded opinion, because by them the essential faith was money). Albeit they brought no sacrifices - for in accordance with their belief that he is such a god etc. they certainly would have offered themselves to him - however when the emissaries departed, the emissaries were warned not to offer any sacrifices on the way. For they were afraid that should they want to offer sacrifices along the way, none of them would remain. For maybe one of them will find a treasure on the road - maybe one of them will enter a bathroom and he will find there a treasure (which would be a god for him). He would then want to sacrifice himself to it and none of them would be left. Therefore, the country warned the emissaries that they should not offer any sacrifices on the way, whatsoever. Therefore, these emissaries did not offer sacrifices to this warden. But this was clear to them - that he was a god over all gods, since he possessed such astounding and vast wealth.
The emissaries came to the decision, "What reason remained for them to go to those other gods, that is, to the country they were sent to, where they are all extremely rich (people), whom they considered to be gods? This person is better, for by this man they will certainly be able to receive a salvation. For he is a god over all of them (according to their crazed notion), since he has such extraordinary, great wealth, more than everyone (many, many times over)?" Therefore, they beseeched this man that he should go with them into their country. He agreed to their request. He went with them and entered into their country. There was a great celebration in the country, that they had acquired such a 'god'. For they were already sure now that through him they would have a deliverance, for he is such a 'god', since he has such a great fortune. This man (who was the King's Treasurer, who was accepted by the countrymen as a god) ordered that until there would be a proper order in the country, no one, in the meantime, should offer any sacrifices. (For this treasurer was in truth a great Tzaddik, for he was of the King's people, who were all very great Tzaddikim. The Treasurer certainly loathed the foolish practices of the country, but he was not yet capable of leading them out of their evil way. However, for the time being, he ordered them that in any case no sacrifices should be brought.)
The countrymen started to beseech him regarding the Warrior of whom they were very terrified. The Treasurer also replied to them, "Could this be the Warrior (whom he knows)?" The Treasurer got up and went out to the Warrior, and asked the Warrior's people if it were possible to be granted an audience with him. They said that they would announce it. They announced it. He ordered [for] him [to be] let in, and the Treasurer entered before the Warrior. They recognized each other, and there was celebration and crying between them, as before (that is they were very happy that they were privileged to find each other, but still wept very much - how can the rest of the aforementioned people be brought as well?). The Warrior spoke up to the Treasurer, "Our kosher Master of Prayer is also here, and I have already seen him, and he has already become a king!" (And they told each other how it evolved that they arrived here.) The Treasurer told the Warrior that he had passed by everyone, that is, by the place of the King with all the people. Only by both of them he did not pass, that is, by the place of the Master of Prayer and the Warrior he did not pass. The Treasurer talked with the Warrior about the country that had become so errant and so deluded in money to the extent that they had fallen into such nonsense. The Warrior answered the Treasurer that which he had told the Master of Prayer, that he had heard from the King that whoever has fallen into the lust of money cannot be taken out of it by any means, except by that way of the sword, from where the Warrior receives his power and might. They further extended the time, that is, the Treasurer convinced the Warrior that he should give the country yet another date. The Warrior gave them another date.
Then they made signs between themselves - the Treasurer and the Warrior - and the Treasurer left the Warrior and returned to that country. (Now, the Treasurer certainly kept rebuking them severely over their evil way in which they had become so abased in (the desire of) money. But he could not lead them out of it, since they were already very deeply rooted in it. But nonetheless, since the Master of Prayer and the Treasurer had talked with them very much, they had already become a little confused. They would say, "On the contrary! Take us out of it!" Even though they still held themselves fast in their foolish notion and did not want [to get] out of their nonsense at all, nevertheless when they were rebuked, they kept saying, "On the contrary, if it is indeed so that we are mistaken, please take us out of our error!") The Treasurer replied to them, "I will give you a suggestion (against the Warrior). For I know the Warrior's power and from where he gets his strength." And he told them the matter of the sword, from where the Warrior gets his strength. "Therefore, I will go with you to the place of the sword, and by this you will be able to stand up against the Warrior (for you will also take strength from there)." And the Treasurer's intention was: once they will come to the sword's place, they will already get out of their desire of money (for by means of that way to sword, thereby a person gets out of the desire for money). The country accepted his advice and sent their magnates, who were gods for them, that they should go together with the Treasurer to the sword. (And the gods, that is, the magnates who went with the Treasurer, certainly went dressed in gold and silver jewelry. For this was the main thing for them). So, they went together, the Treasurer and the country's magnates whom they called gods.
The Treasurer informed the Warrior of this thing, inasmuch as he is going with them to seek the place of the sword, and his intention is, maybe he will be privileged to find on the way, the King and his people. The Warrior replied, "I too will go with you". The Warrior disguised himself (so that the people going with the Treasurer would not know that he is the Warrior himself), and also went with the Treasurer. They (the Treasurer and the Warrior) decided, they would inform the Master of Prayer of this as well. They informed him. The Master of Prayer replied that he will also go with them, and the Master of Prayer went to them. Before he went away, the Master of Prayer ordered his people that they should pray for this, that God Blessed be He, should make their venture successful - that they should merit to find the King and his people. For the Master of Prayer used to always pray for this, that the King and his people should be found. He would always order his people that they should pray for this, and he established prayers for them that they should pray for this. Now that he wanted to go with the Treasurer and the Warrior, so that they should go together to search for the King and his people, he urged them even more to pray for it constantly - that they should merit to find them. The Master of Prayer came to the Treasurer and the Warrior, and there was certainly great rejoicing amongst them - celebration and weeping, as before.
All three of them went together, that is, the Treasurer, the Warrior and the Master of Prayer, with the 'gods', that is, the country's magnates (who were called 'gods' in their country), going with them. They went and went and they came to a certain country. There were guards there standing around the country. They asked the sentries, "What sort of country is this, and who is your king?" The guards replied: Inasmuch as when there was the storm wind, at which time the world became separated into numerous factions (that is into many opinions, as each sect had a different opinion), then the people of that country had chosen for themselves that the main thing is wisdom - and they took up for themselves a great sage for a king. Not long ago they found a very wildly great wise man, who is a very extraordinarily great sage. The king relinquished the kingship to him and they took him up as king, since for them the main thing was wisdom. The three of them (that is the Treasurer, the Warrior and the Master of Prayer) said that it appears that this must be our Sage (that is the King's Sage). They asked if it were possible to be granted an audience with him. They answered them, "It must be announced". They went and asked for an audience, and he ordered them to come in. They (that is the three of them) entered into the Sage, who had become king in that country. They recognized each other, for this sage was indeed the King's Sage. There was certainly a great celebration there - rejoicing and weeping, for they wept, "How can we merit to further find the King and the others?"
They asked the Sage if he knows anything about the King's Hand. He answered them that the Hand is with him, but since the time that they had become dispersed by the storm wind - from that time onward, he does not want to look at the Hand at all. For the Hand belongs exclusively to the King himself. Only, he had carved out a depiction of the Hand on a stone, in order to use it a little for his own concern; but in the Hand itself he doesn't look at all. They discussed with the Sage how he had come here. He told them that since the time the storm wind happened, he went where he would go (and as he went, he passed by everyone of the King's people except three of them, that is, by the place of the Master of Prayer, the Warrior and the Treasurer he had not passed by), until the country found him and took him up as (a) king. And now in the meantime, he must guide them according to their way, according to their paralogisms, until with the passage of time he will lead them out to the proper truth.
They talked with the Sage regarding that country that had become so deluded about money etc. They said, "If we had been cast about and dispersed only for the sake of that country, in order that we should correct them and turn them to the truth, it would also be worth it, for they have become so deluded". Because in truth, all the aforementioned factions, which each one had chosen its nonsense - this one wanting honor, and this one, murder etc. - they had all become deluded and lost, and needed to be led out to the correct purpose. For even the sect that had chosen for itself that the main thing is wisdom, they too had not reached the true purpose, and needed to be led out from that. For they were under the persuasion of foreign wisdoms and heresy. However, it is easier to extract people from all the follies, but these ones are so deluded in the idol worship of money, and are so fallen into it, that it is impossible to extract them from it. And the Sage also replied to them, that he too had heard from the King that it is possible to extract someone who has fallen into any craving, but from the desire of money it is impossible to extract, other than by the way that there is to the sword. The Sage said that he too would go with them, and all four of them went along. And the foolish 'gods' (that is the very wealthy ones of that country) went with them too.
They came to a certain country, and they also asked the watchmen, "What sort of country is this and who is your king?" They answered them: Inasmuch as there had been the storm wind, the people of this country chose for themselves then, that the main purpose is speech. They took up an eloquent talker who was a master of language for (a) king. Later they found an extremely great bard and orator, and master of language and rhetoric. They accepted him as (a) king, for the king relinquished the kingdom to him because he is so eloquent. They realized, "This surely must be our King's Orator". They also asked if it were possible to be granted an audience with the king. They answered them, "We must announce it". They announced it, and he ordered that they should come in. They entered to the king, and it was the King's Orator. They recognized each other, and there was also great rejoicing and weeping between them.
The Orator also went with them, and they went further in search - maybe they would find the rest of them. For they saw that God Blessed be He was helping them; each time they were finding their friends. And they attributed all this to the merit of their kosher Master of Prayer who is always praying for this, and through his prayers they merited to always find their friends. They went onward; maybe they will additionally find the others.
They went and came to a certain country, and they also asked, "What sort of country is this and who is your king?" They answered them, that they are of the faction that had chosen for itself that the main goal is to get drunk and be happy. They had taken up for themselves some drunkard as a king, because he is always happy. Afterwards they found a man sitting in an ocean of wine, and they were very much more pleased with him, because this is certainly a very big extreme drunkard, for he is seated in a sea of wine. They took him up as (a) king. They also asked for an audience with him, and they [the guards] went and requested it. They went in to the king, and this was the King's Faithful Friend who had been sitting in the sea of wine that had come about from the talk of the Orator who consoles them, as mentioned. (And the countrymen figured that he is a great drunk since he sits in a sea of wine, so they took him up as (a) king.) When they went in to him, they recognized each other, and there was great rejoicing and weeping between them, as before. And the faithful friend went with them as well.
They went onward and came to a certain country. They asked the watchmen, "Who is your king?" They answered that their king is a beautiful woman, insofar as she brings to the goal - for the goal is habitation of the world (that is that the world should be inhabited with people). Initially they had a beautiful woman as a queen; then they found a beauty who is a very exceptional beauty, and they accepted her as (a) queen. They realized that this must surely be the Queen's Daughter. They also asked for an audience with her, and they went and announced. They entered in to the queen and recognized that this is the Queen's Daughter herself. And the rejoicing that was there is certainly unimaginable. They asked, "How have you come here?"
She told them that then when the storm wind happened and had snatched away the dear (boy-) child out of the crib, immediately in that frantic moment, she ran after the child but did not find him. The milk pressured her, and from this the sea of milk came about. Then this country found her and accepted her as king over them. And there was a great celebration there.
And they also wept abundantly over the dear (boy-) child who is not there, and over her father and mother whom she [the Queen's Daughter] doesn't know of (their well-being). And now already the country has a king too, because the husband of the Queen's Daughter, who had become queen here, is already here - for the Warrior himself is her husband - so now the country had a king. The Queen's Daughter asked the Master of Prayer, for the time being, to go in her country and purify them a little, (meanwhile,) of their repulsive vice. For since by them the main purpose was a beautiful woman, they were certainly very defiled and deep in their lust. Therefore, she asked the Master of Prayer that he should go and purify them somewhat of it in the meantime (that is he should tell them mussar (reproof) so that they should not be so deep in this craving of promiscuity), so that they should not be so crude in this vice. For beyond it being a craving, moreover it was like a faith for them, that this is the goal (because all of the factions that had each chosen its bad thing as the purpose - for each of them the objective was just as a creed - that this is the purpose). Therefore, she asked the Master of Prayer to go and purify them a little, for now.
Afterwards, they all went searching for the others. They went and came to a certain country and also asked, "Who is your king?" They answered them that their king is a one-year-old. For they are from the faction that had chosen for themselves that whoever has an abundance of food and is not nourished from what other people eat - he should be made (a) king. They had temporarily accepted a wealthy man as king. Then they found a man who was sitting in a sea of milk, and they were exceptionally pleased with him, because this man was nourished his whole life from milk, and was not nourished from what other people eat - therefore they took him up as (a) king. And for that reason, he is called a "one-year-old" - since he lives on milk like a one-year-old. They realized that this is surely their child. They requested an audience with him, and they went and announced. They entered in to him and they recognized each other, for he also recognized them, even though he was only a little child when he was snatched away. Nevertheless, because he was a mature sage since his birth, since he was born with great wisdom, therefore he recognized them. And they certainly recognized him. There was certainly a very great celebration there, albeit they still wept that that they did not know of the King and the Queen.
And they asked him, "How did you get here?" He told them that then when the storm wind had snatched him away, it carried him away where it carried him. He was there in that place, and sustained himself with what he found there, until he came to the sea of milk. He understood that this sea was certainly made from his mother's milk, for the milk certainly pressured her, and that is how the sea came about. He settled there on the sea of milk, and was nourished by the milk until these countrymen came and took him up as (a) king.
Then they went onward and came to a country. And they asked, "Who is your king?" And they replied that they had chosen for themselves that murder is the goal, and they accepted a certain murderer as king. Then they found a woman sitting in a sea of blood, so they took her up as king, because they saw that she is surely a very great murderer since she is seated in an ocean of blood. They also asked for an audience with her, and they went and announced. They entered in to her, and this was the Queen who would cry constantly, and her tears come to be the sea of blood. They recognized each other, and there was certainly a very great celebration there, albeit they still wept that they still did not know of the King.
They went onward and came to a certain country. They asked, "Who is your king?" They replied that they had chosen for themselves as a king, a certain honorable person (that is a person who has honor), because for them the main purpose is honor. Then they found sitting in a field, an old man wearing a crown on his head. They were very pleased with him, for he was of great honor, for he sits in a field adorned with a crown. They accepted him as king. They realized that this is certainly their King himself, and they also asked if it was possible to have an audience with him. They went and requested an audience, and they came in to him and recognized that this is the King himself. And the rejoicing that was there, is certainly inconceivable (in the mind). And the foolish 'gods' (that is the very wealthy ones from the land of riches who went with them) were traveling with them, and for the life of themselves, they knew absolutely nothing about what was happening - why there is so much happiness here.
And now the entire holy community [kibbutz] was recovered and had again gathered united together, that is, the King and all the holy people. They sent the Master of Prayer to all the countries (that is the countries of all the factions that had each chosen for itself a bad thing as a goal), so that he should correct them and purify them; he should lead them out of their error, each country out of its vice and its nonsense, for they had all become deluded. And now the Master of Prayer certainly had the power to go to them and turn them around to the right way, for he had received power and permission from the kings of all the lands, since here were all their kings (because the King and his people who had come together - they all were the kings of all the lands of the factions).
The Master of Prayer went with their power to purify them, and bring them back in teshuva (repentance). The Warrior spoke with the King regarding the country that is so fallen into the idolism of money. The Warrior said to the King, "I heard from you that through the way that I have to the Sword - through it, it is possible to extract someone who has fallen into the idolism of money". The King answered him, "Yes, it is so". The King told the Warrior (the thing, how one can take them out of the desire of money through that way), "Inasmuch as on the way where he goes to the Sword there is a way on the side; by this way one comes to a fiery mountain, and on this mountain crouches a lion. And the lion, when he needs to eat, he goes and falls upon the flocks and takes for himself sheep and cattle and eats them up. And the shepherds know of this and guard the sheep intensely from him, yet the lion does not pay any attention to this - just whenever he wants to eat, he falls on the flocks. The shepherds bang and strike and storm at him; the lion however, does not hear this at all, he just takes sheep and cattle for himself, and roars and eats them. And the mountain of fire is entirely invisible (in other words, there is a mountain of fire there, only, one does not see it).
"And moreover, from the side there is yet another way; with this way one comes to a place called kech (Kitchen). And there in that kitchen there are all sorts of food. And in the kitchen, there is no fire whatsoever; rather, the foods are cooked by way of the fiery mountain. And the fiery mountain is very far from there, but channels and pipes go from the fiery mountain to the kitchen, and thereby all the foods are cooked. And the kitchen too is not at all visible, but there is a sign (-indication) - there are birds standing there on the kitchen, and through them one knows that the kitchen is there. And the birds hover with their wings, and they thereby kindle the fire and put out the fire. That is, by the birds' flapping, they blow on and inflame the fire, and also by their very flapping, they put out the fire, so that the fire should not flame too strongly, more than necessary. And they blow on the fire according to what is necessary for the foods, that is, for one food, such a fire is needed, and for another food, a different fire is needed - all according to the food, so do the birds blow on the fire." (The King told all this to the Warrior.)
"Therefore, you should lead them (that is these people from the land of riches who are 'gods' there) first against the wind, so that the smell of the foods should get to them. Then when you give them from the foods, they will surely cast away already the desire for money." The Warrior did so and took these people, that is, the magnates from the land of riches who are 'gods' in their country, who came here with the Treasurer. And when they left their country with the Treasurer, the countrymen gave them power that whatever they do shall be done, and the whole country must abide by whatever they do.
The Warrior took the people and led them on the way (which the King told him), and he brought them up until the kitchen where the foods are. And first he led them against the wind, and the smell of the foods wafted over to them. They began to beg him profusely to give them from those good foods. Then he led them (away) from the wind. They began to scream, "It stinks terribly!" He again brought them against the wind, and again the good smell of the foods reached them, and again they begged profusely that he should give them from the foods. Then he led them again (away) from the wind. They again began to scream, "It stinks outrageously!" The Warrior responded to them, "Don't you see that there is nothing whatsoever here that stinks. It must certainly be that you yourselves stink, for here, there is nothing that has a bad odor."
Then he gave them from the foods. As soon as they ate of these foods, they immediately began to cast away (from themselves) their money. Each one dug for himself a grave and buried himself in the pit out of the great shame that fell upon him. For they felt how money stinks intensely - like actual feces - because they had tasted of the foods. They scratched their faces and buried themselves. They could not lift their faces at all, and each one was ashamed in front of the other. (Because such is the special power [segula] of the foods, that whoever eats of the foods has a great hatred of money.) For there in that place, money is the greatest disgrace of all disgraces. When someone wants to say something derogatory about another, he throws out at him, "You have money!" For money there, is a huge embarrassment, and the more money someone has, the more he is ashamed. Therefore, they buried themselves out of great disgrace, and each of them was unable to lift his face even in front of the other; even more so, in front of the Warrior. And whoever still found by him any gilden (dinar) or grush (penny), would rid himself of it immediately, and throw it away from himself.
Then the Warrior came to them and took them out of their pits that they had dug for themselves there out of disgrace. He said to them, "Come with me, because now you need no longer have any fear of the Warrior, for I myself am the Warrior!" They begged the Warrior to give them from the foods (in order) to bring into their country. For they themselves will surely despise money already, however, they wanted that the whole country should get out of this lust of money. The Warrior gave them from these foods, and they brought the foods into their country. As soon as they gave them from these foods, they all immediately began to cast away their money, and they buried themselves in the earth out of great shame. The very wealthy and the 'gods' were most ashamed. And the lesser people who were called 'animals' and 'birds' by them, they were also ashamed for having been so little in their own eyes until now because they had no money. Because now they knew that on the contrary, it's just the opposite - money is the main disgrace. For these foods have such an effect (segula), that whoever eats from these foods, very much detests money, for he senses the stench of money exactly like feces. They all cast away their money, and their gold and silver. Then they sent them the Master of Prayer, and he gave them teshuvos (propitiation - ways to make amends and return to God) and tikkunim (rectifications), and he cleansed them. And the King became King over the entire world, and the entire world returned to God, Blessed He. They were involved only in Torah, prayer, teshuvah and good deeds. Amen, may it so be His Will, Blessed is God for eternity, Amen and Amen.
The verse states that God Blessed be He has an oven in one place, and fire in a different place, distant from the oven, as written [Isa. 31:9], "Says Hashem, Whose fire is in Zion and Whose oven is in Jerusalem". See there the entire chapter, which speaks of this whole story: "Woe to those who descend to Egypt for assistance, and rely on horses … (Verse 3) However Egypt is man and not God, and their horses, flesh and not spirit." This alludes to the country, the land of riches, that they relied upon to save them, for according to their mistaken beliefs they considered them all gods, and their horses angels, as explained above in the story; see there. This is why the verse concludes, "and (-however) Egypt is man and not God, and their horses are flesh and not spirit etc." Understand this.
"And Hashem will stretch out (/turn) His hand, and the helper and the helped will stumble and fall; and together they will all perish." This alludes to the Hand, for on the Hand they saw that both would perish together, the helper and the helped, as mentioned.
"Like the growling of the lion and the young lion over his prey, which a band of shepherds is called forth against it (Verse 4), Like flying birds (Verse 5)." This alludes to the lion and the birds mentioned. Take a good look above inside the story and understand. "For on that day each man will detest his silver idols and gold idols... (Verse 7)"
"And Assyria shall fall by the sword not of man… and shall flee from the sword (Verse 8).… and his rock shall become weak from fear (Verse 9)." This alludes to the three powers of the sword in the story. 'And he will fall' and 'he will flee' allude to two of the powers. 'And his rock will become weak from fear', alludes to the illness of dahr, where one's strength and power wither and disappear - for 'his rock' refers to their strength - this alludes to the third power of the sword. Take a good look and understand. After all of this, the Verse (9) concludes, "Says Hashem, Whose fire is in Zion and Whose oven is in Jerusalem." These are the oven and fire in the story.
Look, and see, and understand how this chapter explains the entire story. (All the above were the Rebbe's words.) And Rabbeinu of blessed memory said this explicitly, that the entire story from beginning to end is alluded to in its entirety in this chapter [that is Isa. 31]. And he said that all the ideas of the story, all of them can be found in the Scriptures and so forth.
[For example: "You shall render impure the plating of your graven idols of silver and the adornments of your golden molten idols, disperse and estrange them like a menstruating woman, proclaim on it expulsion (Isa. 30:22)." And similarly, the verse, "On that day [the] man will throw away his silver gods and his gold gods... to the deep ditches... to come into the crevices of the rocks... (Isa. 2:20-21)." That is they will throw away the desire for money which is actual idolatry, and they will hide themselves in ditches etc., as is explained in the story. For money stinks like actual excrement, as it is written, "You will disperse and estrange them as a menstruating woman, proclaiming on it expulsion ['tzay' - go out, is the same root as 'tzoah' - excrement]." And so forth one can find all phenomena of the story in the Scriptures and so forth.]
But the integral story in its entirety was said on the aforementioned chapter, for there it is all explained and alluded to entirely. However, we do not know how, beyond what the Rebbe revealed to us explicitly (that is what is explained above). But the rest of the story's events we did not merit to perceive how they are hinted in that chapter. However, he stated explicitly that the entire story is alluded to there.
The order of the King and his men is as follows: The Master of Prayer and the Warrior; the Treasurer and the Sage; the Orator and the Faithful Friend; the Queen's Daughter and her child; the King and the Queen. That is their order, and they correspond to 'the World of Rectification'. And they are ten concepts, but they are not reckoned in order. That is, these ten are not reckoned according to the order explained in books of Kabbalah. But there are hidden factors. It is also explained in the books, that when the influx of one attribute passes through another attribute, when the influx tarries there, then it is named after that attribute. That is, the (hosting) attribute - in which tarrying in it is the influx of another attribute which is passing through it - is called by the name of the attribute from which that influx is coming. And because of this the order here is different. There are also other elements involved, which are elucidated to those proficiently adept in the books. The Rebbe of blessed memory said all this explicitly. I also understood from his words, that the death and rectification of the kings [enumerated at the end of Parshas VaYishlach, referring to the destruction and reconstruction of the worlds which took place before the aforementioned 'World of Rectification'] are alluded to in this story. But, neither the aspect of the destruction, nor the aspect of the rectification are mentioned in the order of the ten aspects mentioned above, for the reasons and factors mentioned above.
But the matters are still hidden and sealed, because the secret of the story he did not reveal at all. He only enlightened our eyes with the verses and ideas above, so that we should know that there are very great and awesome hidden secrets in the story. But we do not know the extent. Fortunate is one who merits to understand a few of the secrets of these stories explained in this book, because they are all extremely wondrous and awesome novelties, "Deep, deep, who can find it out [Eccl. 7:24]?" "What shall we say... what shall we speak [Gen. 44:16]." "Who has heard such a thing? Who has seen such a thing [Isa. 66:8]?"
